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OCT SI » 13 

SEP 13 1973 

New Life Ahead for Rural Churches 

Women: 54 Percent of United Methodists 

A South Carolinian Who Gets Things Done 


The Feel of Fall [pages 28-30] 








I i 4 h 17 YEARS Cf TOGETHER. 

in October, 1956, we published a note from a 90 year old 
"lifetime ADVOCATE reader." 

"1 am for progress, even if I don't like it!" 

She came to like it. Bless her. And thousands of other 
readers did, too. It is for TOGETHER'S many loyal readers 
that we announce a nostalgic Collector's Edition in De- 

Many of your favorite color pictures will be reproduced 
along with the stories and poems you asked be reprinted. 
Some of the covers and art you found to be offensive will 
be included to see if your tastes have changed. 

You will enjoy many moments of reflection reading this 
special edition. But what vou will probably enjoy most will 
be the articles putting TOGETHER and the 'issues and 
challenges you arid your church faced in perspective. 

As a TOGETHER reader, you will receive the Collector's 
Edition as part of your subscription. The extra copies you 
want for Christmas and other giving should be reserved now. 
Single copies: $1.50 each, postpaid. Five or more copies: $1 
each, postpaid. I'lease use the coupon for your gift copies. 

T «th r 


October 1956 October 195 

"feather Skks Tb oth r ~HL_ 

June I960 January 1961 

Remember, in January. TOGETHER becomes UNITF 
you will automatically receive the new digest size magazir 
For new subscribers, the TODAY introductory rate is $3.! 
a year. A TOGETHER Collector's Edition will be s 
FREE to new TODAY subscribers, while copies last. 


Together • 201 Eighth Ave.. S • Nashville, Tenn. 37202 

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gift copies of the special TOGETHER Collector's 

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troductory rate of $3.96 for 1 year. I understand a copy of the 
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Taking a 
Cue From 

PREPARING for the publication of Together's last 
issue, a double-sized collector's edition which will 
appear under a November-December dateline, we 
have been brought close to events of the 17 years of this 
magazine's life-span. The experience has reminded us 
that the word crisis is not new in the vocabulary. 

If we had thought that rolling back the calendar to 
1956 would bring us to a time of tranquillity, that no- 
tion was quickly dispelled by flipping backward through 
the 17 volumes. As a monthly publication for church- 
related readers, Together's task has not been to cover 
world news in the manner of Time or Newsweek. But 
the church's involvement in world events is apparent in 
key words from Together headlines over the years: 
Hungary, Algeria, Cuba, Congo, Biafra, the Middle East, 
Bangladesh, and of course, Viet Nam. Similarly, we have 
had the national tragedies conjured up immediately by 
words like Selma, Dallas, Watts, Attica, and Kent State. 

And now 1973 has brought us, among other things, 
the Watergate hearings. 

The tendency in all of this is to wonder if eventually, 
or perhaps very soon, we may lose the ability to be 
shocked any more. Louis Harris, the respected pulse- 
taker of public opinion, reported in early August that 
his analysis of the national mood revealed "rather deep 
cynicism about politics and politicians. It is likely to be 
a long time," Mr. Harris concluded, "before faith in the 
federal government is fully restored in the aftermath of 

This would be one of the most disturbing aspects of 
the Watergate affair — that as a people we have lost 
confidence in our institutions and in ourselves. 

If ever there was a time for disillusionment, this per- 
haps is it. There is a crucial difference between past 
government scandals and this one. This was no Teapot 
Dome attempt by greedy men to make personal gains. 
This was the perversion of democratic institutions and 
the betrayal of public trust by men very close to our 
President, men whose loyalties were not to the moral 
principles of our national heritage but to the preservation 
of their clique's power. Rights of individuals were second- 
ary; the people's ability to make prudent electoral judg- 
ments was doubted. 

We might have imagined it before but we couldn't 
have brought ourselves to believe that the very agencies 

of our government itself could be used to subvert the 
traditional democratic process of our system. 

In all that has been learned so far, of course, no 
solid evidence has shown the President himself to have 
been personally involved in or aware of the Watergate 
break-in. But the image of his Administration has been 
badly tarnished, and he has seemed all the more remote 
from the American people and even from members of 
his own staff who by their own testimony were afraid 
to tell him all they knew. 

In a poignant plea during his August 15 address to the 
nation, President Nixon asked Americans not to let "an 
obsession with the past destroy our hopes for the future." 
We think a great many people have the heart to heed 
that plea. It's just that their heads are so persistently 
bothered by questions and doubts which Watergate has 
raised. It is no obsession for Americans to want to know 
why a cancer could grow within the highest levels of 
our government. 

No, of course we can't let Watergate destroy our hopes 
for the future. Ours is still a great country which can have 
a great future. But for public confidence in government 
to be restored and national self-confidence to be re- 
gained, the people have a right to expect that truth will 
be vigorously pursued. The past cannot be ignored nor 

It was inevitable that someone would recall Old 
Testament history and find parallels between Watergate 
and events at Jerusalem's Water Gate in the time of 
Ezra and Nehemiah. U.S. Supreme Court Justice Harry A. 
Blackmun was one United Methodist who remembered 
how Nehemiah inspired reconstruction of Jerusalem's 
ruined walls in the fifth century B.C. In a prayer-breakfast 
talk during the American Bar Association's annual con- 
vention, Justice Blackmun struck what The Washington 
Post called "the first and most resounding moral note" 
of the week-long ABA meeting. 

Our time, said the Supreme Court justice, is not dis- 
similar from Nehemiah's. "One may say that our Jeru- 
salem is in ruins. One may question . . . whether its 
foundations are eroding and whether the walls, after all, 
are only rubble." He worried that many people "appear 
to accept this as inevitable and to be willing merely to 
endure, as though this were a necessary consequence of 

Justice Blackmun's challenge: "Will we be able to 
invoke the spirit of [Nehemiah's] day and of his people 
when under his leadership they said, 'Let us rebuild' and 
'Let us start'?" 

Much rebuilding must be done. Watergate and associ- 
ated aberrations have outraged Americans of all political 
persuasions. Many feel betrayed and disillusioned. More 
than ever we need to learn to live together in trust. 

That is why it is good to hear a voice like Justice 
Blackmun's, recognizing how seriously the nation has 
been affected by Watergate, warning against cynicism as 
an escape route, and calling for the walls of public 
morality and responsibility to be rebuilt. — Your Editors 

October 1973 TOGETHER 

What is there fo say about a tree that a 
tree can't say for itself? (Was it a returning 
POW who said he would like to sit down 
and just look at a tree all day long?) But 
the leaves of this autumnal beauty will soon 
fall, as described in our color pictorial The 
Feel of Fall [pages 28-30]. The tree will 
stand bare until summer's green leaves — 
each leaf a tiny factory — rustle in the breeze 
again. And for all our vaunted knowledge, 
we cannot imitate photosynthesis — the work 
of one simple green leaf — a process upon 
which all plant and animal life, including 
our own, is ultimately dependent. Cover pic- 
ture by George P. Miller. 


Acting Editorial Director and Acting 

Editor: Paige Car/in 
Associate Editors: Herman B. Teeter, 

Helen Johnson, Martha A. Lane, 

James F. Campbell, Sandra Leneau 
Art Editor: Robert C. Goss 
Picture Editor: George P. Miller 
News Editor: John A. Lovelace 
Assistants: Lynda Campo and 

Debra Beachy (news), 

June M. Schwanke (research), 

Debra Davies (production) 
Contributing Editors: James S. Thomas, 

Dale White 
Business-Circulation Manager: 

Warren P. Clark 
Advertising Manager: John H. Fisher 
Fulfillment Manager: Jack I. Inman 
Publisher: John E. Procter 


^— ^ 



Taking a Cue 
From Nehemiah 

New Life, New Tasks 
Ahead for Rural Churches 
Interview with 
Rockwell C. Smith 

1 1 More Honey in the Hive 

Herman 8. Teeter 

12 Innovations for Now 

and a 'Yes' to the Future 
James F. Campbell 

14 Our Church Is Too Tired 
and Too Liberal 
Stimulus I Response — Marjorie 
King Garrison and Readers 




There's a Gas Station 
in Their Church 
Color Pictorial 
Martha A. Lane 

He Has a Knack 

for Getting Things Done 

People Called Methodists 

Archie and Jesus — 
Human Like Me 
William Boyd Grove 


Genuine Love 
Lot's Mae Cuhel 

TOGETHER October 1973 

Vol. XVII. No. 9 Copyright © 1973 
by The United Methodist Publishing House 
TOGETHER is published monthly except com- 
bined issue of August and September by 
The United Methodist Publishing House at 
201 Eighth Ave. S., Nashville, Tenn. 37202, 
where second-class postage has been paid. 
The above address is the location of the 
Business and Subscription Offices (Phone 

(Area 615] 749-6405) and the Advertising 
Office (Phone [Area 615] 749-6141). 
Subscription: $5 a year in advance, single 
copy 50< TOGETHER CHURCH PLAN subscrip- 
tions through United Methodist churches are 
$4 per year, cash in advance, or $1 per 
quarter, billed quarterly. Change of Address: 
Five weeks advance notice is required. Send 
old and new addresses and label from 
current issue to Subscription Office. Adver- 

tising: Write Advertising Office for rates. 
Editorial Submissions: Address all cor- 
respondence to Editorial Office, TOGETHER, 
1661 N. Northwest Hwy., Park Ridge, III. 
60068 (Phone [Area 312] 299-4411). No 
responsibility can be assumed for loss of 
or damage to unsolicited manuscripts, art, 
or photographs. 

Postmaster: Send Form 3579 to TOGETHER, 
201 Eighth Ave. S., Nashville, Tenn. 37202. 

October 1973 TOGETHER 

28 The Feel of Fall 
Co/or Pictorial 
Herman 8. Teeter 

31 The Common Denominator 

Kay Haugaard 

32 Liberation for All, 

Including Men 
Helen Johnson 

36 'Meet Mr. Bushnell 
My Dad' 
Becky S. Pearl 

40 Those Olde Epitaphs 
Herman B. Teeter 

ed ; $\ I that i? Mortal of ■ 

44 Vegas: Just One More Time 
G. W. Target 

49 As in Days of Yore 
Herman B. Teeter 


3 Jottings / 8 News 
27 Say It / 38 Letters 
39 Illustration Credits 
46 Kaleidoscope 


The next issue of Together — the 
last before it is succeeded by the 
church's new magazine, United Meth- 
odists Today — will reach you around 
November 15. Why the delay? We 
are combining the November and De- 
cember issues into a special, 100- 
page commemorative edition contain- 
ing some of the best-loved and im- 
portant articles, covers, and pictorials 
published during the past 17 years. 

Ours has been a fascinating as- 
signment: combing thousands of 
pages in some 200 issues of Together 
dating back to October, 1956. While 
we can reprint only a few of the 
many worthwhile features we have 
found, we believe you will find this 
special issue of enduring interest— a 
magazine you will want to keep for 
years to come. 

The keepsake November-December 
issue also will carry some new mate- 
rial which will survey the magazine's 
role during years of extraordinary 
sociological, theological, and eco- 
nomic change. It has been a satisfy- 
ing revelation to discover how well 
Together has kept pace with the 

Those of us who have been a part 
of what was introduced as a "bold 
new venture in church journalism" can 
only take pride — a very humble pride 
— in what the back issues of this 
magazine reflect. But at the same 
time we look forward eagerly to late 
December when we can share with 
you Togefher's bright new successor, 
United Methodists Today. 

Sometimes, but not often enough, 
one of our contributors sells us an 
article and then, more or less casually 
by way of correspondence, tells us 
another story almost as good. 

This month we thank Kay Hau- 
gaard of Pasadena, Calif., whose 
short article The Common Denomina- 
tor appears on page 31. 

Mrs. Haugaard, mother of three 
teen-age boys, lists cooking, writing, 
and teaching (in that order) as her 
hobbies. She calls herself a "Ph.D. 
candidate dropout" and confides she 
was born "quite a while ago." 

But to get to the little story she 
tells about herself. She says she grew 
up in a small farming community, and 
this didn't help her adapt to life in 
Los Angeles. 

"I never did get used to locking 
doors, and one day, after leaving 
the front door open as usual, I came 

home to find that some burglars had 
come to call. 

"I was distraught and felt sick with 
guilt until the policeman sent to in- 
vestigate pointed out that the burglars 
had not come in the open front door 
but had pried open a bedroom win- 
dow, apparently not even thinking 
anyone would be dumb enough to 
leave the front door open. 

"As I surveyed the wreckage, I 
found, however, that a burglar's sense 
of what is valuable is definitely not 
the same as mine. 

"They had passed by all my chil- 
dren's kindergarten drawings in favor 
of a coffee can full of their coin col- 
lection. They showed no interest in the 
beautiful jewel box my husband made 
for me. They dumped it out and 
pawed through its contents, again 
passing by the priceless macaroni 
necklace my middle son made for me 
at scout camp. 

"Then, apparently disgusted at the 
low quality of loot, they went to a 
great deal of trouble to haul off our 
color TV set. 

"After looking over the mess, I 
finally sat down and laughed with re- 
lief. Good luck to them, I thought. I 
hope they enjoy watching Let's Make 
a Deal and Secret Storm — I'm only 
thankful they didn't take anything of 

We think it only fair (or at least 
humane) to warn would-be intruders 
about Becky S. Pearl, author of 'Meet 
Mr. Bushnell . . . My Dad' on pages 

Left alone one night in her room at 
an army post while her husband was 
on maneuvers, she listened appre- 
hensively to an ominous tapping in- 
side a nearby closet. She was con- 
vinced that someone was checking to 
see if she was asleep before coming 
into the room to kill her. 

"I had no gun, so I picked up the 
flashlight, grabbed an army boot, 
and headed bravely for the closet. I 
was thinking, /'// yank open the door, 
shine the light in his face, and clout 
him with the boot. 

"This I did — and almost demol- 
ished the water heater!" 

— Your Editors 

October 1973 TOGETHER 

A TOGETHER INTERVIEW with Rockwell C. Smith 

A retiring town-and-country authority foresees . . . 

New Life, New Tasks 
Ahead for Rural Churches 

JUST A COUPLE of weeks before he moved to his new 
home in New Mexico, Together asked Dr. Rockwell 
C. Smith, retiring professor of sociology of religion at 
Garrett Theological Seminary in Evanston, III., for an in- 
terview. He expressed delight that we had called. Asso- 
ciate Editor Martha A. Lane would be welcome to visit 
the next week. 

His office was crowded with things. His books, includ- 
ing several he had written, were still on the shelves. He 
would come back in September for them, he explained 
over the bubbling sounds of his large coffeepot. On the 
wall behind him hung a large wooden ox yoke, a symbol 

"I've enjoyed being a minister, being 

a scholar. I fish. I'm not much for hobbies, 

if you mean things like judo. I can 

spend all day in a hardware store just 

looking at tools. I guess I'm not going to be very 

good as an old man — I should have interests." 

of the ministry, given him by his brother and refinished 
by former students. A pendulum clock above the desk 
ticked loudly. It had belonged to a widow who lived 
with Dr. Smith's family when he was a boy. It had gone 
to his father, then to him. He pointed out the scratches 
around the keyhole, marks left by his father's weekly 
winding, "the trembling hands of an old man." 

We wanted to interview Dr. Smith because he has left 
some marks of his own — on the face of rural America 
rather than on a clockface, and in the lives of hundreds 
of seminarians. He was retiring after more than three 
decades in Garrett's department of sociology, during 
which time he had become known as an authority on 
rural churches. Are rural churches also about to retire 
from the scene? we wanted to know. If not, just what is 
their future? 

Before we share his answers, let us tell you a little more 
about the pastor recognized by many as United Method- 
ism's grand old man of town-and-country ministry. 

"Rocky" Smith (the nickname has been his as long as 
he can remember) grew up in a city — Holyoke, Mass. 
His first contact with a rural congregation came when, 
as a DePauw University senior, he served a small Indiana 
church. It was not love at first sight. "I was pretty young 
and insensitive to them, and they were pretty old and 
insensitive to me," Rocky puts it. He decided then that 
he probably shouldn't enter the ministry. "But what do 
you do if you're preregistered at seminary? You go to 
seminary — and I went." 

Dr. Smith's second rural appointment came to him as 
a seminarian at Boston University. The congregation was 
in Belchertown, Mass., and this time things were 
different. "Their love and concern and patience was so 
moving and deep an experience that now I wanted to 
be a rural pastor," he recalls. He was there for nine 
happy years, during which time he also served two other 
small congregations. 

Frances Eckardt, a DePauw classmate, became engaged 
to Rocky in 1929; they were married in 1931 following 
his graduation from seminary. She brought her literary 
and counseling gifts to their common ministry, writing a 
number of plays and producing such others as Channing 
Pollock's The Fool with the Belchertown players. 

October 1973 TOGETHER 

After attaining a doctorate in rural sociology at the 
University of Wisconsin, Mr. Smith went to Garrett to 
fill a "temporary" hole in the faculty. He stayed for more 
than 30 years. 

"In no field in the church has innovation been so 
appropriate or so rewarded as in the town-and-country 
church," says the quiet gentleman who felt the impact of 
Dwight L Moody on his own ministry. "Dwight L. Moody 
was a great liberal spirit, a uniquely American religious 
innovator," he points out. 

"In town-and-country churches the screwball, the vis- 
ionary, the minister with ideas has had full scope. Rural 
pastors have had a measurable unit of people who re- 
sponded to them, not as officers or as functionaries, but 
as persons." 

Some people say rural churches are dying. Others say 
they are just coming into their own again. What is the 
situation as you see it? 

I've been listening to that sort of debate for 40 years. 
People were saying the rural church was dying that long 
ago. People who say that generally mean that certain 
aspects of rural life are changing and they see this as 
having a negative effect on the church. For instance, 
there were more than 30 million people working farms 
in 1930 and there are less than 10 million now. A lot of 
people are aware of that and say that means the decline 
of the rural church. What they don't see is that, at the 
same time, the rural nonfarm population has been grow- 
ing. Something like a quarter of all Americans live in rural 
areas — both on and off farms — so the rural church will 

How have rural churches changed in the last 25 years? 

I think the best thing that's happened is that some 
very original ministers have seen the town-and-country 
church as a promising field and have given their lives 
to it. They're what makes the rural church exciting. 

I suppose if you're talking about significant social ac- 
tivities or trends, you'd have to say that population 
shifts and dislocations have made new programs possible 
and brought in new leadership potential. Along with 
the decline in the farming population, there has been 
a rise in the para-agricultural population. These are highly 
educated men and women. They have brought dynamic 
leadership to the rural churches. 

Another thing. It has been found that rural churches 
are not all old people, as sometimes has been theorized. 
Now members of churches of 35 to 40 people might be 
mostly young people who work in the city but live in 
the country because they want a different kind of life 
for their children. It used to be that if you moved out of 
town, you had to send your children to an inferior 
school. That isn't true any more. If you say to these peo- 
ple, "You ought to go to church in town," they'll tell 
you, "You're crazy! We don't want that big church. Here 
in our little church we can know people, we can help 
educate our children, we can make our voices heard." 

Small churches — most United Methodist churches are 
small churches — are becoming revitalized by this move- 
ment of urban-employed people to rural residences. I 
see other new patterns, too — the development of rural 
residential areas and more people spending more leisure 
and recreational time in the country. 

"Some friends have been unkind enough 

to say the only way I got through college was to 

marry my major professor's daughter. 

That wasn't true. Frances and I didn't become 

engaged until after college. She has a 

doctor's degree in psychology. She had a private 

consulting practice in Evanston." 

In your most recent book [Rural Ministry and the Chang- 
ing Community, Abingdon Press, 1971, $4.75] you say 
that we are on the brink of a cultural revolution. Would 
you describe that revolution? 

Our day is one in which we have largely supplanted 
organic power with nonorganic power. You might say 
we have traded in my mother's turkey-feather duster, her 
two tubs and scrubboard, and the set of irons she heated 
on the fire for electric scissors, a blender, radio, hair 
dryer, saber saw, sewing machine, refrigerator, stove — 
and on and on. We've gone to machine power. We have 
at our fingertips more power than anyone has ever had. 

Now, with all this power, we've got a couple of prob- 
lems. One is that we have a lot of leisure time as a 
result, so we don't know what to do with ourselves. My 
mother and father, for instance, had their work cut out 
for them; their lives were defined by necessities. But I 
have plenty of leisure. Life isn't telling me what to do; 
it's asking me. This is a critical question. 

The second problem is, now that I have so much free- 
dom, I also have so much additional power. You can't 
do much harm with a broom and a feather duster. But 
with an automobile you can kill people. So we have free 

October 1973 TOGETHER 


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time that demands decisions and ex- 
tensive power that demands disci- 
pline. One reason we need so many 
psychiatrists is that people feel the 
strain this causes. 

It would be much more comfort- 
ing to live in a peasant world where 
everybody had to work hard. Peas- 
ants knew what they had to do to 
survive. We don't. Our survival 
hinges on dubious things like Water- 
gate and Viet Nam, things about 
which there's nothing I can do. I 
can't make the Administration 
honest. I couldn't get Nixon to quit 
fighting in Viet Nam. Young people 
are highly idealistic. One of their 
reactions to this dilemma is that 
they're becoming increasingly cynical 
and some finally blow themselves to 
pieces. This is the cultural shift that 
I see. It'll be with us awhile. 

That's a rather foreboding picture of 
our times. 

It's a bit scary, but it's also a great 
opportunity. For the first time, ordi- 
nary people can live very intentional, 
free lives. But, you know, it's very 
costly to be free. If you're an inse- 
cure person, it's much easier to be 
under the domination of someone 
else. The passion people have today 
for dictatorship is the passion of peo- 
ple who can't face their own free- 
dom. They get into a shelter some- 
where. Dictatorship is kind of a 
bomb shelter for the spiritually afraid. 

Getting back to the rural church, 
how has the image of the church it- 
self changed in the rural community? 

I'm not sure how to answer this 
question because I'm torn between 
seeing the church as local people 
in the community and seeing the 
church in terms of its leadership. I 
think one of our tensions there is in 
the fact that ministers tend to see the 
church in the context of change; 
parishioners tend to see the church 
in terms of stability. This is different 
in different localities, of course. Cen- 
tral Iowa, for instance, is change- 
oriented. Other areas are not. You 
don't ever really know what the 
image of the church is in the mind 
of a layman. 

Is the role of the rural clergyman 
different now? 

By and large ministers aren't as 
influential as they once were. The 
reason is, a generation ago the min- 

ister was the only educated person 
in many rural communities. Now he 
is only one of many. 

Do you think rural churches have 
more influence on their communities 
than urban churches have on theirs? 

I'd say this: There is a greater 
potential for influence on the part of 
the rural church simply because a 
rural community has more unity than 
an urban community. How much in- 
fluence could one church have on 

On the other hand, rural churches 
can have a real influence. In Center- 
ville, Iowa, for example, churches 
have had a profound effect on the 
life of the community because the 
ministers have made it their business 
to be involved. They meet every two 
weeks. One minister represents all 
the churches to the police. Another 
relates to welfare. They attend all the 
official meetings of the organization 
they're assigned to and they report 
back to the other ministers. 

I think, generally speaking, a com- 
munity likes its minister to be active 
in community affairs if he doesn't 
neglect his liturgical and pastoral re- 

What can the rural church do for the 
city church? 

The rural church is now serving the 
city church by filling the religious 
needs of city people on vacation. 
The second thing is that all of us — 
not only city people — are dependent 
upon the countryside for certain im- 
portant things: food, fiber, and fuel. 
Rural people have in their care these 
three tremendous resources. The 
rural church must therefore preach a 
gospel which relates their care of 
these things to ultimate, rather than 
to short-term, goals. By helping its 
people manage our resources in a 
creative way, the rural church is serv- 
ing the urban church. 

In this day of extreme mobility, 
the rural church also often provides 
leadership for the urban church. 
Urban churches sometimes send their 
leaders to rural churches, but propor- 
tionately the movement tends to be 
the other way around. 

Is there still a trend toward forming 
cooperative parishes? 

I think the future lies with much 
larger circuits than we have now. The 
average United Methodist circuit is 

October 1973 TOGETHER 

For the concerned 
or curious 

The Holy Spirit 
In Today's Church 

Written for those who are 
concerned or curious about the 
new Pentecostal movement which 
is sweeping through the 
church today, this important 
handbook will help readers 
make an informed judgment for 
themselves. Edited by 
Erling Jorstad. $2.75 paper 


The New Testament 


A clear, brief introduction to the 
methods of biblical research 
for those who wish to understand 
the basics of biblical interpreta- 
tion without the necessity of 
acquiring a background of 
detailed technical information. 
By R. C. Briggs. $4.75 paper 

ot your cokesbury bookstore 


the book publishing deportment of 
the united methodist publishing house 

too small to keep a man busy; more 
preachers are lost to the ministry by 
not having enough to do than by 
having too much to do. 

With larger circuits, linking to- 
gether maybe 15 or 20 churches, 
we'd have much more of a staff op- 
eration than we've had in the past. 
A parish might have four pastors 
working as a team. One man might 
take the overall supervision of the 
parish, with another specializing in 
counseling, others in Christian educa- 
tion and youth or women's programs. 
This is the pattern that's coming — a 
collective approach to rural minis- 

One of the best examples of this 
sort of thing that I know is the 
Warren County Group Ministry in 
Iowa. It includes the Indianola 
church of 1,400 members and 20 
small churches around. They even 
have a shortwave radio to assist them 
in their work which covers nearly 
two counties. 

I'm all for ecumenical parishes, 
too. One of the predicaments we 
face there is that The United Meth- 
odist Church is a connectional 
church and we can put churches to- 
gether quite quickly and efficiently. 
But if you're going to work with the 
United Church of Christ or a Dis- 
ciples church or a Baptist group — 
and these are the ones you'll most 
often find interested — you'll have to 
work with a congregational polity. 
That leaves a great deal up to local 
people. So you must have local con- 
sensus worked out for a long period 
of time. It's a little difficult to do. 

Who makes a good rural-church 

Often the best preparation for be- 
ing a rural minister is to be a born- 
and-bred city boy. Frequently coun- 
try-reared youths think they know 
all the answers, but a city boy is 
quite ignorant and I can teach him 
something. Readiness to learn is the 
sine qua non of effectiveness in a 
rural parish. Another central quality 
is a certain originality or madness of 
spirit. I have often spoken about 
"screwballs" as making the best rural 
ministers. Rural people respond to a 
man who has imagination and is 
willing to cut through conventionality 
and red tape to get to the heart of 
the matter, so that great rural pastors 
always have a certain wild, untutored 
personality about them. □ 

The standards are high... 
the rewards greater at the 


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October 1973 TOGETHER 











Families turned out in record numbers for the fourth Convocation 
of United Methodists for Scriptural Christianity, where more than 
one third of the record crowd of 2,085 were young people. The 
convocation, sponsored by the unofficial Forum for Scriptural 
Christianity within The United Methodist Church, also known as 
Good News, was held in July in scenic Lake Junaluska, N.C. The 
3^-member Good News board approved formation of a 25 to 50-member 
consortium of evangelical United Methodist laity and clergy to 
focus on what was called "the worst missionary crisis in the 
recent history of our denomination." Reasons cited for the 
"crisis" were shortage of money, declining number of missionaries 
overseas, and a "radically new, secularized philosophy of 
mission." A basic rationale for the ministry and activities of 
Good News, adopted by the board, gave more evangelicalism in 
seminaries, missions, and family life as goals of Good News. 

Host Bishop Earl G. Hunt, Jr., of the Charlotte Area welcomed 
the convocation to Lake Junaluska, saying the tides are with the 
evangelical movement. In his opening address, the bishop also 
cautioned the movement against false doctrine and superficial 
social conscience. Throughout the convocation, it was stressed 
that evangelicals must work for scriptural renewal within The 
United Methodist Church. 

Two special observances in October are World Communion Sunday 
(Oct. 7) and World Order Sunday (Oct. 21). The World Communion 
offering supports Crusade Scholars, provides scholarships for 
minority students in the U.S., and supports counseling and 
certification services of the Division of Chaplains and Related 
Ministries of the Board of Higher Education and Ministry. World 
Order Sunday emphasis on creating a climate of peace and 
strengthening the United Nations is expected to continue beyond 
the annual observance in ongoing study and action programs. 

The first unit of an adult Bible study is available in 
September. Entitled Our Living Bible, the series places the 
Bible as the central resource and consists of 12 units published 
quarterly and undated. ...A special Bible series for children is 
scheduled for September 15 release. Story Line II is a series of 
1 k Bible stor ies--each 5i minutes long--des igned for children's 
TV. Produced by the American Bible Society, Story Line II is 
offered free to TV stations as a public service. .. .The 
interdenominational Ecumedia News Service is providing tape- 
recorded religious news summaries and interviews with religious 
leaders to more than 1,250 radio stations in the U.S., Canada 
and overseas. Biweekly, 20-minute tapes are available to 
stations on request ... .Uni ted Methodist Communications is the new 
name of former news, interpretation, and radio, television, and 
film agencies now combined under the Joint Committee on 
Communications. . . CURR I C-U-PHONE, the toll-free long distance 
telephone service which provides a direct line between users 
and developers of United Methodist church school curriculum 
resources, was extended nationwide beginning September 1. 
Interested persons can dial a special number (1-800-251-8^17; 
Tennessee residents call collect 615-7^9-6^82). 

During the 1 973-7^ school year 76 Crusade Scholars--1 2 more than 
last year — will study at 33 American colleges and universities. 
While 19 are from ten overseas countries, 57 represent U.S. ethnic 
and language minority students. Theology and medicine are their 

)ber 1973 TOGETHER 











major study emphases with 60 and 15 percent, respectively, 
enrolled in these fields. An increasing number of persons in 
other countries are studying in their regions where study includes 
formal academic and informal adult continuing education. They are 
Crusade Scholars just as much as the students at schools in the 
U.S., said Margaret Swift, executive secretary of the program. 
They are aided primarily through "block grants" of undesignated 
funds sent to committees in overseas areas to be used as they wish 
in providing aid. 

Practically everything is movable in the centrum of Central United 
Methodist Church, Charles City, Iowa. Honored by the National 
Interfaith Conference on Religion and Architecture as one of five 
outstanding churches built in 1972, Central was designed for 
utmost flexibility and multipurpose use. Already the 1 , k 00 -member 
church has hosted theater groups, organ and voice recitals, and a 
dinner for 700 persons. The congregation resulted from merger 
after buildings of Central and First Churches were destroyed by a 
1968 tornado. The $1 million, debt-free structure contrasts 
sharply with the old buildings which dated to 1903 and 1869. 

Death took the second man in less than a year from the United 
Methodist episcopacy when Bishop Kenneth W. Copeland, 61 , of the 
Houston Area died Aug. 7 following a heart attack. Earlier this 
year Bishop S. Trowen Nagbe of Liberia died at age 39 following a 
long illness. Bishop Copeland had become ill in Mexico City while 
attending a meeting of the World Methodist Council executive 
committee. Bishop Paul V. Galloway was called out of retirement 
to fill his unexpired term for this quadrennium. 

Earlier this summer Bishop Copeland was one of four United 
Methodist delegates attending the British Methodist Conference 
annual sessions. He had headed the Houston (Texas Conference) 
Area since 1968 and before that headed the Nebraska Area eight 
years following his election to the episcopacy in I960 from the 
pastorate of Travis Park Church, San Antonio. Burial was in San 
Antonio. Survivors include his wife and two married daughters. 

Ten years ago 250,000 persons of all races and religions gathered 
in front of the Lincoln Memorial in the March on Washington for 
Jobs and Freedom—largest civil-rights gathering of its kind and 
one supported virtually by all churches and religious 
organizations. What civil-rights progress has been made since 
that August 28, 1 963 , march? Summing up the assessment of many 
religious leaders, United Methodist Theressa Hoover said, "The 
past decade has left us only with the surface of expressions of 
hope and relief. The points where core changes are needed have 
remained virtually untouched." The black associate general 
secretary of the Board of Global Ministries' Women's Division 
added that "while many institutions have opened up in the area of 
employment of ethnic minorities most of the openings have affected 

October 1973 TOGETHER 











only a token few. The majority is still outside the upward -moving 
work force, or at the very bottom of the ladder." Calling for a 
new "mammoth legislative effort" to complete the civil-rights work 
were Dr. A. Dudley Ward and Dr. Earnest A. Smith, Board of Church 
and Society executives. In a joint statement they said, "Economic 
discrimination, d i senf ranchisement , and inequities in educational 
opportunities still plague the American dream." 

The United Methodist American Indian Ombudsman office established 
in 1971 will be terminated May 1, 197**, following a decision of 
the denomination's National American Indian Committee. The Rev. 
Raymond G. Baines, ombudsman, Glendale, Calif., has been asked to 
set up in its place five regional task forces. Their purpose 
would be to visit and make recommendations to parishes where 
Indian work is being done. Responding to the committee's action, 
Mr. Baines said, "I have given indication to the committee that 
our style of operation should change, that we should become more 
regionalized rather than trying to function as we have on a 
national level. I feel that the ombudsman program has fulfilled 
its intended responsibility and fulfilled the goals it set out to 
do." The committee also voted to meet Oct. 22-23 to press 
demands for funding at the October Board of Global Ministries' 
National Division meeting. According to present budget plans, 
that division's allocation for Indian work will be cut in 197^. 

The Southern Asia (India) Central Conference of The United 
Methodist Church has voted to reject November 29 as the date on 
which the Central Conference and the Church of North India (CNl) 
would have merged. The Central Conference, known in India as the 
Methodist Church in Southern Asia (MCSA) , voted 97 to 32 against 
the November date. No reason was given for its vote. Under 
decisions of the United Methodist Judicial Council, the Central 
Conference presumably can act only on a possible date for union, 
not refuse to unite. The Judicial Council, United Methodism's 
"supreme court," ruled in 1972 that a 1970 session of the Central 
Conference went "beyond its legal authority" in voting against 
union after India's 11 annual conferences had voted for merger by 
the required majority, as had a 1 969 Central Conference session. 
The MCSA, with 600,000 members, is the largest United Methodist 
body outside the U.S. It is slightly smaller than CNl. 

New mayor of Richmond, Calif., is the Rev. Booker T. Anderson, Jr. , 
a California-Nevada Annual Conference member ... .Conf i rmed by the 
U.S. Senate as Commissioner on Aging was Dr. Arthur S. Flemming , 
United Methodist layman whose government service dates to 1939. 
He is a member of Washington D.C.'s Foundry Church.... A United 
Methodist missionary who was denied entry into Rhodesia last 
spring is now in Kitwe, Zambia, with his family. Dr. Norman E. 
Thomas is working at the Mindolo Ecumenical Foundation which has 
programs in writing, library service, women's training, and youth 
leadership development ... .The Southern Christian Leadership 
Conference (SCLC) honored two United Methodists. Reelected as 
SCLC board chairman was the Rev. Joseph E. Lowery , pastor of 
Atlanta's Central Church and a member of the General Council on 
Ministries. First white recipient of SCLC's Martin Luther King, 
Jr., Award for contributions to social change through nonviolent 
means is the Rev. John P. Adams , director of law, justice and 
community relations for the Board of Church and Society. Mr. 
Adams worked at Kent State, Detroit, Newark, Wounded Knee, and the 
Miami Beach political conventions as a liaison between various 
factions. He recently helped write "The Truth About Kent State" 
(Farrar Straus Giroux, $3-50), co-authored by the Board of Church 
and Society and lawyer Peter Davies. 


)ber 1973 TOCI [III K 

More Honey in the Hive 

WHEN HE was a small boy go- 
ing to school in Ontario, 
Canada, he was admired by 
his classmates because he knew more 
about honeybees than almost any- 
one. Now, more than 50 years later, 
he probably knows more about these 
remarkable little insects than anyone 
in northern Greece. And because he 
has been at work in that country for 
more than a year now, many Greek 
farmers around Thessaloniki should 
soon find more honey in their hives. 

William A. ("Steve") Stephen of 
Worthington, Ohio, retired in June, 
1972, as extension specialist in api- 
culture at Ohio State University. That 
same month he and Mrs. Stephen left 
for Greece to help in a beekeeping 
project sponsored by Church World 
Service with generous additional aid 
coming from the United Methodist 
Committee on Relief. 

Active members of the Worthing- 
ton United Methodist Church, the 
couple had been looking for further 
areas of service at a time when many 
of their age are seeking retirement 
homes. Mr. Stephen volunteered for 
the assignment when "one day a 
news release came to me — under- 
lined 'Beekeeper for Greece' — giving 
a New York address." 

Mr. Stephen says his first experi- 
ence with bees began when he was 
ten and his brother started beekeep- 
ing on a limited scale. 

"My knowledge gave me an edge 
on my fellow classmates and, I guess, 
gave me a feeling of importance that 
I could not attain in any other line 
of study or sport. My brother and I 
helped pay our way through college 
by working with bees." 

After graduate work at the Univer- 
sity of Toronto and the University of 
Wisconsin, he joined the U.S. De- 
partment of Agriculture's bee culture 
branch where he experimented with 
one and two-queen colonies for 
maximum populations to get maxi- 
mum production. Before going to 
Ohio State, he served for 16 years 
as a beekeeping specialist for North 
Carolina State University. 

First stop for the Stephens in 
Greece was the rocky Mani region 
"where there is practically no level 

Touring Greece for Church World Service, beekeeping specialist 

W. A. Stephen (left) stops at an apiary in the Mani region near Sparta. 

land and it is a rare bee that can find 
a straight beeline." (There is a say- 
ing in Greece that this is where God 
dumped all the leftover rocks after 
creating the world.) Just the same, 
honey is a major cash crop for nearly 
400 Mani beekeepers with approxi- 
mately 7,000 hives — and an indus- 
trious honeybee has to work pretty 
hard to gather nectar from thyme, 
arbutus, heather, and the few other 
wild flowers that find root among the 

After a brief stay in the Mani 
region near Sparta, the Stephens went 
to the American Farm School near 
Thessaloniki. As a Church World 
Service worker, Steve is not actually 
on the school faculty but is working 
to support its extension program. In 
classrooms, and in the apiary as 
weather permits, he works with both 
boys and girls, illustrating his class- 
room instruction with some of his 
more than 1,000 color slides taken 
in various parts of the world. 

As a result of his first introductory 
talks, 10 girls and more than 50 boys 
decided to take training in beekeep- 
ing, Steve reports proudly. He also 
has lectured at the Aristotelean Uni- 
versity in Thessaloniki. 

"I am conducting a survey to dis- 
cover the cause of the dwindling bee 
population in northern Greece — a 
serious problem for farmers. Hope- 
fully, we can offer help in overcom- 
ing some of these losses in honey 
production," Steve explains. 

He finds the Thessaloniki area quite 
different from the Mani. "This is a 
region of rolling farmland where 
wheat, sugar beets, and cotton are 
some of the crops. The greatest con- 
centration of apiaries is where pines 
flourish. Honeydew is secreted by in- 
sects feeding on the pines." 

The primary purpose of Mr. 
Stephen's being in Greece, of course, 
is to pass along new ideas and 
methods and to encourage self-help. 

"He is a dedicated Christian with 
obvious technical competence," says 
James MacCracken, executive direc- 
tor of Church World Service. 

Such projects do call for people 
with particular skills who are con- 
cerned enough for others to volun- 
teer their services. Sometimes such 
people are hard to find — especially 
beekeeping specialists — but in W. A. 
Stephen, the church believes, the 
right man has been found. 

— Herman B. Teeter 

October 1973 TOGETHER 



fc f 






> Mi 

United Methodism's 12 Black Colleges: 

Innovations for Now 
and a 'Yes' to the Future 

By James F. Campbell 

Associate Editor, Together 

AS COLLEGES open for the fall term, among those 
United Methodists are carefully evaluating are the 
12 black colleges related to the denomination. Long 
a weak link in the financial structure of the church, the 
schools were made a part of the apportioned askings 
of the church by the 1972 General Conference which set 
up the $6 million annual Black College Fund. Five million 
dollars is to be shared on a formula distribution basis 
among the schools for current operating expenses, with 
$1 million for capital improvements. 

At the halfway mark this year a little less than $1.4 
million had come in. Does this mean that these schools 
will continue to suffer from lack of church support? 

One of the Black College Fund's two directors, the Rev. 
DePriest W. Whye, doesn't think so. "It's a new fund, 
and it will take time for the church to get behind it and 
really support it like the church can," he said. "What's 
more, when you compare what has been received this 
year with the results of the 1972 Race Relations Sunday 
offering and the Negro College Advance Special, we're 
already more than $400,000 ahead. Besides, it's quite 
likely that the bulk of the money will come in during the 
second half of the calendar year." 

The 12 schools are basically like most colleges except 
that they have predominantly black student bodies, small 
endowments, thoroughly integrated faculties, are all 
southern-based, and have managed somehow for years 
on the kind of optimism Mr. Whye expressed. 

Traditionally the colleges have offered four-year de- 
grees in the sciences, arts, and education and still do. 
In ten decades these schools have produced some of the 
nation's outstanding blacks. Including those from United 
Methodist colleges, 74 percent of black holders of doc- 
torates in philosophy and 83 percent of all black physi- 
cians are from black colleges. In addition to supplying 
an education, the United Methodist black colleges min- 
ister to some of the most economically deprived people 
of the nation. Eighty-six percent of the students in these 
12 colleges require some type of financial aid. Currently 
about 10,000 students attend the 12 institutions. 

Here is a brief rundown of each institution with em- 
phasis on latest trends and programs. 

Bennett College, Greensboro, N.C. The only all-female 
school in the group. Seminars, resource persons, and 
projects of the student's own choosing are utilized for 
the first two years. The third year, called Interdisciplinary 
Studies, may be spent working in the community or in 
distant places. Some students spend the year abroad. 
Final year is spent developing solutions to whatever prob- 
lems were encountered. A "big sister" plan encourages 
the students to offer tutorial and other leadership to 
neighborhood children. 


October 1973 TOGETHER 

Bethune-Cookman College, Daytona Beach, Fla. Gives 
special assistance to certain students coming out of de- 
pressed and underprivileged environments. For students 
who score in the lowest quartile on college entrance 
tests, the school gives individual attention in communi- 
cations skills — reading, writing, speaking — and mathe- 

With funds from the U.S. Department of Justice, 
Bethune-Cookman sponsors a Law Enforcement Educa- 
tion Program. Main thrust is to encourage students to 
become well-informed citizens of the law. Participants 
may receive up to $1,800 per year. Most participants are 
required to work with federal and local law-enforcement 
officers in the learning process. 

Claflin College, Orangeburg, S.C. To offset student defi- 
ciencies in mathematics and reading, the school offers 
enrichment studies during the summer immediately pre- 
ceding fall enrollment. Major emphasis is upon expan- 
sion of remedial programs. New degree programs are 
being instituted in recreation and health. 

Clark College, Atlanta, Ca. Instituted a four-course struc- 
ture per semester for each of two 15-week semesters 
and a one-course structure for its 3-week interim term. 
The new structure is intended to get away from tradi- 
tional heavy loads students carry, offer more continuity 
and sequence to curriculum planning, and provide 
greater incentive to learning. The interim term is set up 
to give students uninterrupted and intensive study in 
extracurricular subjects either on or off campus. In addi- 
tion the school has applied for an educational FM radio 
station that will become a part of a mass communications 
program for the Atlanta University Center. 

Dillard University, New Orleans, La. Offers a curriculum 
designed to give freshmen freedom from excessive re- 
quirements, heavy course loads, large class sessions which 
depend for the most part on lectures, and traditional 
courses. Faculty instead helps students utilize the fresh- 
man year as a period of orientation to learning. 

To offset problems many of its students have with 
communications, Dillard has installed an electronic labo- 
ratory to aid new and older students in English and 
speech classes. Students can hear and analyze their 
speech on recordings with faculty assistance. 

Huston-Tillotson College, Austin, Texas. New courses are 
offered in government and politics in Africa, politics and 
stages of economic growth, and personnel management. 
New efforts are being made to use the surrounding com- 
munity more as a laboratory for relating theory to prac- 
tical application. 

Meharry Medical College, Nashville, Tenn. Devised a 
plan which permits students to complete their training 
in three years. The plan includes earlier exposure of stu- 
dents to patients. Medical students are also encouraged 
to show empathy for the poor and are taught that health 
care is a right rather than a privilege. 

Morristown College, Morristown, Tenn. A new course in 

social science called Social Institutions is an interdisci- 
plinary problem-solving course for freshmen. The course 

consists of three sequential progressions, carried on 
throughout two semesters, dealing with the basis of com- 
munity and society, the structure of community controls, 
and the black experience. For academically deficient 
freshmen, Morristown has a Higher Education Learning 
Procedures (HELP) program whereby students upgrade 
their skills in reading, grammar, math, and so on. Once 
upgrading is accomplished, students are transferred to 
the regular program. 

Paine College, Augusta, Ga. Encourages a work-study (co- 
op) arrangement which enables students to get job expe- 
rience while in school. The program strives for relevance 
in current business practices by actively inviting the 
participation of businessmen in regular curriculum teach- 
ing and by involving student participation in the business 
life of the community through on-site visits, tours, and 
actual on-the-job experience. 

Philander Smith College, Little Rock, Ark. Implements an 
Upward Bound Talent Search program for physically dis- 
advantaged veterans, who receive precollege orientation 
and academic help where needed. For adults seeking to 
improve their education, the school works cooperatively 
with the University of Arkansas and the state's Depart- 
ment of Adult Education to conduct workshops for pro- 
fessionals and teachers in adult education. In another 
joint effort, this one with the Little Rock Model Cities 
program, students participating in jointly assigned proj- 
ects receive credit from the college. 

Rust College, Holly Springs, Miss. In cooperation with the 
School of Nursing of the Methodist Hospital in Memphis, 
Tenn., offers a B.S. in biology and a diploma in nursing. 
Has combined its divisions of social science and educa- 
tion into a new division of social and behavioral sciences. 
Departments of the new division are: history and political 
science; sociology and social welfare; education and psy- 
chology; and health, physical education, and recreation. 

Wiley College, Marshall, Texas. Expanded both its natural 
sciences and communications departments, the former 
the result of a grant from the National Science Founda- 
tion. A new addition to the curriculum is a major in 
hospital management. 

Naturally, these capsule descriptions do not tell the 
complete story. What has been featured are unique pro- 
grams at the various schools while attempting to avoid 
the many overlapping ones. All 12 schools are fully ac- 
credited by their respective associations of schools and 

The question remains whether there is still a need for 
the black college. The Rev. Daniel W. Wynn, director 
of the office of college support in the Board of Higher 
Education and Ministry and who has acted as liaison 
with the schools the last eight years, termed them very 
basic. "While the black colleges are not owned by 
annual conferences like many of the white schools," he 
said, "what must not be forgotten is that they touch 
students that only they can." □ 

October 1973 TOGETHER 



Our Church Is Too Tired 
and Too Liberal 



Advance copies of this article 
were mailed to a sampling of 
Together subscribers. Their 
answers to a questionnaire 
and some individual reac- 
tions to the article are on 
pages 16 and 17. Marjorie 
King Garrison, author, 
teacher, mother of five, and 
active Methodist for 25 years, 
lives in Pasadena, Calif. — Eds. 

I N THE 1950s Methodists were confidently planning new 
churches in new areas with other denominations. Work 
and money were involved, but people were excited at 
the prospect. Dual services were scheduled to accommo- 
date the crowds, and there was talk of enlarging sanc- 

Now a United Methodist church is lucky to have one 
service half full. In many churches youth departments 
have practically disappeared. With few exceptions the 
only growing churches are the more conservative ones. 
Why? How has the liberal church lost its power, spiritual 
as well as financial? It is not enough to say that the intel- 
lectual appeal is not as great as the emotional one. Jesus 
did not appeal to the intellectually and religiously elite 
but to the common people. It was the masses who heard 
him gladly. 

I think part of the answer is that we have tried to give 
our children a secondhand religion. We have tried to 
avoid Sunday-school stories that bothered us intellec- 
tually, never realizing that the strength of our faith came 
from struggle and that we were slowly emasculating the 
Bible. Indeed, often the strongest members of a liberal 
church came from a fundamentalist background. People 
rebelled against a too-liberal interpretation of the Bible, 
but they had grown up with the traditions of tithing, reg- 
ular attendance, Bible reading, and commitment. Too 
often these habits were not transferred to their children. 

Thirty years ago when I married my Methodist husband, 
I didn't mind changing to his church because from my 
teen-age years I had been challenged by the books of 
Methodist E. Stanley Jones, who seemed to combine the 
best of personal religion and the social gospel. Although 
there were pacifists in my more conservative denomina- 
tion, many Methodist ministers had taken an active stand 
against war, and for two of the three and a half years 
that my husband spent in Quaker camps during the war, 
the church had paid his $35-a-month room and board for 
Civilian Public Service. 

I was a Methodist four or five years before disillusion- 
ment about the church set in. I discovered many of its 
members lacked the commitment that I found expressed 
in its literature. I also was dissatisfied with the training 
we and our children were getting. I might have disagreed 
with some of the Bible interpretations I received in a 
more fundamentalist church, but at least I knew some- 
thing about the Bible. In the Methodist church my chil- 
dren had been taught nothing more than truisms— "Cod 
is love" and "Cod makes the flowers grow." 

Although pins for perfect attendance might be child- 
ish, I at least was taught that attendance was important 
and that I was expected to know about Cod's Word. And 
why shouldn't the church demand as much of its mem- 
bers attendance-wise as Kiwanis or the Rotary Club? 

I grew up in a church that taught tithing, and thebudget 
(which included at least half for others) was met in only 
one Pledge Sunday. I found it hard to understand why 
my husband and other men of the church had to do at 
least a month of calling on Methodist members to raise 
a budget which seldom included more than a fourth 
for others. 

In nostalgia I visited my old church and other more 
fundamentalist churches, but found that the sermons and 
music did not compare to what I had become accustomed 
to. I realized that I couldn't go back. It was obviously the 
training in the conservative church— not the sermons and 
music— that I missed. 

The year we were on sabbatical in Europe, the decline 
in enrollment really hit both the youth department and 
the adult church school, and we came back to a central- 
city Methodist church with no youth department for our 
three younger children. As soon as I could catch mv 
breath, I was back teaching in the high-school and col- 
lege departments. Trying to build up attendance, I began 


Orlober 1973 TOGETHER 

to check around to see which churches had big youth 
groups. Almost without exception the liberal churches 
had lost their youth. The really vital, alive youth groups 
were in the more fundamental churches. Why? Because 
young people found there an authority and a commit- 
ment not stressed in our more permissive churches. 

Our youngest daughter, Kathleen, had just finished her 
first year of teaching. Although she has attended church 
school and church regularly since she was a month old, 
she really found Christ in a Campus Crusade at San Diego 
State College. She was one of 14 youth who went on a 
Methodist-sponsored cultural exchange to Chile while 
she was in college. Even though she considers the leader 
and other students from that group some of the great 
friends of her life, she found that there was nothing to 
distinguish that group from any other college humani- 
tarian group— no prayers, no Bible reading, no sharing of 
Christian beliefs. 

Kathleen concluded that prosperity and social pro- 
grams cannot bring a better world if there are not better 
people in it. "It is the responsibility of the church to help 
us to be better people," she says, "If it doesn't, it has no 
more value than any other cultural or liberal 'do-good' 

Kathleen's membership is still in her home United 
Methodist church, but since her Campus Crusade experi- 
ence at San Diego she has been attending more conserva- 
tive Wesleyan and Baptist churches. She has been hurt 
by what she calls her home church's refusal to listen to 
the complaints of youth— that we need more depth and 
commitment in The United Methodist Church. At least 
youth groups like Campus Crusade seem to be meeting 
young people's needs. 

We are not people who insist that "the majority is 
right"; you couldn't be pacifists in 1942 with that philos- 
ophy. Nor are we opposed to social action; my husband 
chaired our church's Christian social concerns commis- 
sion for a number of years. However, we do think it is 
time that we ask ourselves, "Why is The United Metho- 
dist Church losing membership, and why are nearly all 
liberal churches failing to hold their youth?" 

It's time we take seriously the message of Dean M. 
Kelley's book, Why the Conservative Churches are Crow- 
ing. Mr. Kelley's thesis is that it is the church's job to give 
meaning to life, and to me that is an essential of the 
Judeo-Christian faith. Religious meaning seldom takes 
hold if not much is expected of its adherents. Although 
Jesus was critical of the Pharisees, he did not demand less 
than the law demanded. He asked more. 

Liberal churches have dealt in a watered-down Chris- 
tianity that has not demanded as much of their members 
as an active service club. It's time that we learned the 
ABCs of the hold conservative churches and groups have 
on youth— beginning with the personal /. A world in 
which mental disorders, suicide rates, alcoholism, and 
drug addiction constantly increase is a world in which 
people's needs are not being met. From my own youth, 
from the comments of my children, and from two years 
of teaching at a conservative church college, I suggest 
five qualities we need in the liberal denominations. 

• We need the personal /—meaning attention to the 
individuals and involvement. When I objected to the dual 
worship program that was set up because it conflicted 
with Sunday school, I was told it was better for people 

who just wanted to slip in for church and have the rest 
of the day free. A church which demands little of its 
members gets what it deserves. I questioned then the 
commitment of members who did not want to get in- 
volved; and now, when even our one church service is 
half empty, I know we failed in not teaching involve- 
ment. Campus Crusade has study courses and weekly 
Bible classes and expects Christians to try to spread the 
Word. Kathleen has done more Bible reading in the two 
years since she actively accepted Christ than she did in 
her previous 22 years under Methodist tutelage. Our 
youngest son, dating a girl from a more conservative 
church, finds himself going both Tuesday and Wednesday 
evenings to Bible study and fellowship. 

The Christian is expected to be involved, not just to 
have his name on the church rolls. In the three years I 
worked with college students in our church I got very 
discouraged when the computer handed me class rolls, 
listing at least seven out of ten young people whom 
I hadn't seen in church since they were junior-highs. 

• We need a church that speaks with authority. When 
liberals criticize the conservative church's authority as 
dogmatism, I recall that the Bible says Jesus taught with 
authority, not as the scribes and Pharisees. (It is interest- 
ing to notice that the Roman Catholic Church's member- 
ship and priesthood are declining now that it speaks with 
less authority.) Although fashions and styles and methods 
may change, I believe that there are certain moral and 
ethical principles that are eternally true, whether it is the 
fashion to accept them or not. Situation ethics, pro- 
pounded by many religious teachers in the liberal church, 
have lowered the moral authority of the church and have 
lowered the moral tone of the world. 

• We need great emphasis on Bible reading. It is the 
responsibility of the Christian to read the Bible to know 
Cod's will for his life. I cannot go back to Kathleen's 
interpretation (and my mother's) that every word in the 
Bible is a word straight from Cod. Rather, I look upon 
it as showing the growth of man's idea of God. As a 
pacifist, after all, I see some conflict between the ethics 
of Joshua (although I can understand them for his time 
and situation) and the ethics of Jesus. However, I have 
attended some courses on higher criticism of the Bible 
by liberal college professors which have undermined all 
Bible authority. Can't there be a happy medium between 
the two extremes? All great faiths have stressed the read- 
ing of their sacred Scriptures. The Muslim is supposed to 
know the Koran; the Jew should know the Torah. Should 
not the Christian know the Bible? In the conservative 
churches, members do read their Bibles. 

• We need to be taught commitment. Sometimes I feel 
that I live in a world of tired liberals who have either 
forgotten their early commitment or who have become 
so concerned about their goals that they are careless 
ethically in the means they use to achieve them. The con- 
servative still stresses commitment— of time, money, and 
conduct. Once our church had four morning adult classes 
for members ages 25 to 60; now we have one. When we 
attend my brother's conservative church in San Diego, 
there are well over 200 in the adult class plus a full wor- 
ship service before and after the class. We're lucky to 
average 50 in our United Methodist church. Our church 
has excellent membership-training classes; yet in spite 
of new people being added to the rolls, this is the first 

October 1973 TOGETHER 


year I can remember when total membership hasn't 
shrunk. In my brother's church, membership classes stress 
commitment; people are told that it is better not to join 
if they are not willing to commit their lives. In spite of 
our church's outstanding pulpit ministry, somehow we 
have failed in teaching commitment to our laymen. Com- 
mitment is necessary to make any cause in life meaning- 
ful. The best of the early liberals stressed commitment. 
How have we lost it? 

• Finally, we need a church which stresses decision. 
Liberal churches have tended to play down decision, 
overreacting to the emotionalism often used by the con- 
servatives. As a result, joining a liberal church is often 
only a matter of form, one of the things a good citizen 
does. Decision is necessary to give new dimensions to 
our lives. We do not value what costs us little. I had very 
few problems with attendance when I was teaching at a 
church college because tuition was costly and students 
were determined to get their money's worth. When I was 
working for an advanced degree at a state school, I was 
shocked at the low attendance rates. Many young people 
who take the privileges of their country for granted are 
contemptuous of the United States, but the foreign-born 
adults to whom I teach English are proud of the United 
States and the advantages it offers because it cost them 
something to get here. A definite decision costs the in- 
dividual something and makes for greater commitment 
to God and his church. 

The early liberals had a great history, but it will be 
lost unless liberals learn the ABCs of the conservative 
church— the personal /, authority, Bible reading, commit- 
ment, and decision. □ 

Readers' Response 

1. Do you agree with the author's contention that The 
United Methodist Church as a denomination is too 
tired and too liberal? 

59% yes 33% no 8% don't know 

2. Do you think your community views your own con- 
gregation as too tired and too liberal? 

24.5% yes 55% no 20.5% don't know 

3. Has the liberal church lost its spiritual and financial 
power, as Mrs. Garrison suggests? 

63% yes 18.5% no 18.5% don't know 

4. Are you satisfied with the Christian training children 
receive at your church? 

39% yes 49% no 12% don't know 

'S. In your neighborhood, is it true that the conservative 
churches are the ones which attract young people? 
43% yes 26% no 31% don't know 

6. Does your church offer adults enough opportunities 
for Christian education and growth? 
43% yes 45% no 12% don't know 

7. The author says that the church demands less of its 
members than a community service organization de- 
mands. Do you agree? 

69.5% yes 26.5% no 4% don't know 

8. Do you agree with the author that situation ethics has 
lowered the moral authority of the church and the 
moral tone of the world? 

78% yes 14% no 8% don't know 


Somewhere, sometime, this decision has to be made 
by each person: Shall I become so involved with the 
"pearls of lesser price" (Little League, PTA, Band Boost- 
ers, Kiwanis, Cub Scouts, Cirl Scouts) that I miss the 
"pearl of great price"? Mrs. Garrison said it well: "Finally, 
we need a church which stresses decision." 

— Donald K. Goben, Poseyville, Ind. 

/ agree that we need to emphasize the personal I, 
authority, Bible reading, commitment, and decision. Our 
affluent society makes us forget about our needs for spir- 
itual training; instead, it emphasizes such selfish pleasures 
as recreation, creative talents, leisure, low morals, and 
the lack of compassion for others. 

—Stella M. Mercer, De Kalb, III. 

/ object to the equating — even the hyphenating — of 
tired with liberal. The connection is mostly in the minds 
of authors such as Mrs. Garrison. Remember that it was 
the "tired/liberal" United Methodist Church which pro- 
duced the Fund for Reconciliation. There have been 
similar efforts from other equally "tired/liberal" churches 
— Presbyterian, Episcopalian, United Church of Christ — 
thereby telling thousands of disadvantaged people that 
there are Christians who care for them as entire persons 
— body and soul. 

Secondly, it may be true indeed that more is required 
of the members of service organizations than of churches. 
But the requirement is to support the projects of the 
organizations, not to spend time congratulating one an- 
other on being members, important though that senti- 
ment may be. Their witness is in doing. So should it be 
with church members. 

— F. Howard Rexroad, Medford, Mass. 

United Methodist-related colleges have become too 
liberal to produce strong leaders for local churches. 

— Mrs. E. M. Cannon, Abbeville, Ga. 

Our local church has shown growth because of the 
determination of its pastor and leaders, in spite of the lib- 
eral teachings and actions of the denomination nationally. 
— Stanley E. Ziegler, Mobile, Ala. 

Without the cultivation of the inner life of the Spirit, 
man is a weather vane, blown about by every wind and 
doctrine. — Dorothy Wagner, Lombard, III. 

Our denomination is not tired or too liberal; it is 
ready to meet every need of its members. Have you 
sought for answers and reinforcement from your church 

16 October 1973 TOGETHER 

lately? Seek and you may find — but don't whine if the 
church makes you take the responsibility for finding 
Cod's plan for you. The United Methodist Church wants 
you to have your own happening — not a preoutlined 
security blanket! — Mrs. Barton Kline, Lexington, Nebr. 

/ don't agree with the author. The church is trying. 
Its members are too busy, recreation-wise and doing 
other things, to care. Parents are not attending, so they 
can't get their children and teen-agers to attend. Why 
wouldn't a teen-ager rather go swimming or fishing than 
attend church or Sunday school if he is just shoved out 
the door and told to go by himself? 

About teaching the Bible — you can learn the whole 
book and still not live as a Christian. The Ten Command- 
ments need to be lived by the parents. 

— Harlan B. House, Goodland, Kans. 

Should we still call The United Methodist Church our 
church? We have no voice at annual conference. Lay 
persons are outnumbered almost 3 to 7 by retired min- 
isters, teachers, administrative officers, and former minis- 
ters. Most of the business is cut and dried before we get 
there. The issues are not the desires of the members of 
the church. It seems as if the denomination is striving 
for prestige in its show of fancy new administration 
buildings and huge budgets. 

We agree with the author that our church should de- 
mand no less of a responsibility of its members than do 
the civic organizations so many of us belong to. The 
church means so much more when one is involved, and 
there is plenty for us all to do; but we, like so many 
others, have lost the spark and enthusiasm we had when 
we were involved in Sunday school and youth work. 

I know we are not "standing up and being counted" 
as we should. But what has happened to the challenges 
we should be getting from the pulpits to make us feel 
like we needed to get involved and do as Christ taught? 
We all need to get back to the old-fashioned worship 
services that make us feel a vital part of the church and 
not bystanders that need to be entertained. 

— Mr. and Mrs. R. N. Skinner, Mount Pleasant, Iowa 

Too tired and too liberal are not synonymous in our 
minds. In most cases we do not consider our denomina- 
tion too liberal. However, many members need to be 
more committed and involved, take church more seri- 
ously, and work harder for the church and for personal 
growth. — Mr. and Mrs. James Heinrich, St. Marys, Ohio 

The liberal churches do attract some members who 
definitely would not attend at all if conservative churches 
only were available — thus they do some good. I feel The 
United Methodist Church does a pretty good job of 
appealing to a wide cross section without sacrificing our 
basic Christian principles. — Stanley Ford, Wabash, Ind. 

In the words of my 14-year-old son, "How can Mrs. 
Garrison maintain that we have lost our commitment 
when, in order to become members, we must stand at 
the altar with our minister looking straight into our eyes 
and asking us to pledge our prayers, presence, and gifts 
to The United Methodist Church?" I have tried for many 
years to honor this pledge; my husband honors that 

pledge and our son honors it. We are not "different" but 
a family just like many other families throughout our de- 
nomination who honor the commitments. We made our 
decisions — they were not perfunctory — and many like us 
have and will make meaningful decisions. 

— Mrs. John M. Brackin, Jr., Staunton, Va. 

As retired missionaries we get around to many 
churches. So much depends on the minister. Our 
churches' real weakness is in the ministers — and yet we 
have many wonderful young and old ministers alike. We 
laymen shouldn't criticize too much, and we should do 
more ourselves through prayer, exhortation, visitation — 
as the famous Scottish minister Knox said, "We should 
agonize to save souls." — Edgar R. Miller, Liverpool, Pa. 

My guess would be, without knowing for sure, that the 
trouble with The United Methodist Church stems from 
the men and women teaching in our theological semi- 
naries; too many of our young ministers come away with 
ideas not acceptable to the rank-and-file members. 

— Douglas P. Weld, Sarasota, Fla. 

Our local church cannot be categorized as conserva- 
tive or liberal. But I confess to feeling that The United 
Methodist Church as a denomination at times lowers 
standards and demands which once characterized it, per- 
haps in an effort to "keep" youth. 

— Rhoda P. Ivers, Fall River, Mass. 

Our church has become too commercial and is greatly 
overorganized. Too much time is spent in ritual and not 
enough in sincere Bible teaching and preaching. In many 
churches our youth are sorely neglected in favor of com- 
munity activities. — Mrs. Grant Jenkins, Mathias, W.Va. 

/ agree with everything that the author says about the 
liberal churches. She describes correctly many, many 
United Methodist churches today, but not all of them. 
My own church is conservative and we have a young 
minister who is "on fire" for Cod and preaches commit- 
ment, Bible reading, and decision. We have altar calls 
nearly every Sunday, and many have responded. We 
have had a spiritual reawakening, and we have many 
young people who have accepted Christ and have be- 
come members. There is much to be done yet, and there 
are too many members who do not want to be involved 
in any work of the church. — Name withheld 

/ can't speak for other churches, but I know that ours 
has a full program where we are made aware that we are 
saved by grace and not by the works we do. We do need 
more of our members to dedicate their financial help. 
We need more people of the community to become in- 
volved in programs offered to our junior-highs. 

— Mrs. Virgil B. Cale, Wilmington, Del. 

In our communities we find liberal programs in all 
denominations; it is not confined to United Methodist 
churches alone. The five qualities suggested, if put into 
practice, would do much to strengthen the churches of 
any denomination. 

It is always well, when criticizing a program, to have 
a solution in mind. — Virgil Boyce, Lewisburg, W.Va. 

October 1973 TOGETHER 17 

There's a Gas Station in 
Their t Church 

CHURCHES located in metropolitan areas are well 
aware of how mobile many American families are 
these days. But an entire congregation that has 
moved six times in its 11 years? 

That is the history of Arlington Temple and Community 
Center of Arlington, Va., whose various homes have 
included two motels, a garage, and a public school. 
Oops, we almost forgot. For the first 18 months of its 
life the Arlington congregation held worship services in 
a lumber carpentry shop until both the church and the 
lumber dealer moved to make room for a high-rise 
office building. 

Now, happily, the congregation has permanent quarters 
— in a building so multipurpose that it has a built-in 
gas station on the ground-floor level, evidenced by two 
inconspicuous signs. It happened like this: 

The missions board of the Virginia Conference of The 
United Methodist Church, noting the rapid growth of 
high-rise apartments and offices in the Rosslyn section of 
Arlington County, suggested that someone build a church 
among the high-rises. Several denominations considered 
it but turned down the expensive challenge. 

The conference then appointed a committee to explore 
the possibility of establishing a United Methodist church 
in the area and subsequently allocated $90,000 toward 
the project. This money, along with the donation of the 
building site, ultimately launched Arlington Temple. 

Even then the little congregation of 300 could not af- 
ford the building they needed. A partial solution pre- 
sented itself when the Rev. James L. Robertson, Arlington 
Temple's senior pastor, learned that a nearby service 
station would have to move because its site had been 
rezoned. The pastor wondered why one building could 
not accommodate a church and a gas station. 

So that is why Arlington Temple United Methodists 
can buy gas on the first floor of their church (the church 
gets a royalty on each gallon sold), then park their cars 
and go upstairs to church or a community meeting. 

The congregation has been worshiping in its two-story 
building since November, 1971. There are two Sunday 
morning services, a 30-minute Thursday noon-hour ser- 
vice (75 to 100 attend) followed by an inexpensive lunch, 
a Friday noon-hour Roman Catholic mass, two weekly 
Bible study and prayer groups, and a Sunday evening 
Christian forum. 

The church also provides a school for 16 high-school 
juniors and seniors five days a week. An Alcoholics 
Anonymous group meets there, as do numerous other 
church and community groups. 

"We're making good progress in getting people out of 
their high-rise offices and apartments for 30 minutes a 
week — letting the typewriters cool' and the dictation wait 
and giving them a chance to worship, to become re- 
vitalized. We feel this is something the business world 
badly needs," says Associate Pastor W. Clark Blevins. 

Dr. Robertson agrees: "I want to use the church as a 
center of instruction in Christian philosophy and ethics. 
Some 60,000 people either live or work near the church. 
It is estimated that 90 percent of the residents have no 
active church affiliation. A few steps away there's a State 
Department building where 500 people are being trained 
to go all over the world. To me it's terribly essential that 
the church of Christ have an opportunity somewhere to 

present the gospel to these influential people. 

"Next door is" the CIA [Central Intelligence Agency]. 
About ten CIA men meet in our building every week 
and read the Bible and pray together. The decisions that 
are made every day, within an arm's length of this 
church, affect the lives of millions of people around the 
world. This is where the church ought to be. And it 
ought to have the courage and the strength and the belief 

Words to hymns, in this case the chorus Heavenly 
Sunshine, are projected on a screen in the modernistic 
sanctuary. The multipurpose building is two years old. 

that the Cod we profess to worship is bigger than all 
that goes on around us." 

Pastor Robertson sees several other ways in which his 
church could serve its unique community. It could, for 
instance, build a high-rise apartment building where 
young people could live under the discipline of a 
Christian life-style and it could assign a full-time minister 
to each of the neighboring high-rises. 

Although the $15,000 which the gas station provides 
yearly is a drop in the gas tank in comparison to the 
total church budget, it gives Arlington Temple members 
special reason to hope that the nation's gas shortage 
will be alleviated soon. — Martha A. Lane 

October 1973 TOGETHER 


At Boys Home of the South, founded by Mr. Aiken in 7958, 
youngsters find love in a Christian atmosphere. The picture above was 
taken in 7964 by ]im Wilson of the Greenville (S.C.) News. 
Other pictures, including that of Mr. Aiken as he is 
in 1973 (inset), are by George P. Miller. 

Charles W. Aiken: 

He Has a 

Knack for Getting Thins* 

20 October 1973 TOGETHER 

V^/NE DAY A FEW YEARS AGO, Charles W. Aiken 
stopped by his bookkeeper's desk and declared: 

"Do you know what, Stella? I'm going to raise $10,000 
and send a plane to Father Gendusa!" 

"Who is Father Gendusa?" 

"Oh, he's a medical missionary in New Guinea. I read 
about him in a magazine. Sometimes he has to walk for 
a week or two to get where someone needs his help. 
When he has to go to another island in a boat, the trip 
may take 14 or 20 hours. He could fly over in 15 min- 
utes — thus, perhaps, saving many lives." 

To Stella Woods, the bookkeeper, this was just another 
in a succession of philanthropic endeavors in which the 
53-year-old Greenville, S.C., church and civic leader con- 
tinually involves himself. It all began about 15 years ago 
when he founded what is now Boys Home of the South, 
23 miles south of Greenville. Later there would be nu- 
merous other Aiken-organized projects — major and minor 
— in Greenville, a city of some 60,000, and elsewhere. 

It would be wrong to imply that Charles Aiken is a 
glib supersalesman, a professional fund raiser, or an after- 
dinner speaker who spellbinds others into donating 
money for whatever cause he chooses to extol. A tall, 
dark-eyed, personable man, he is vocal rather than glib; 
and he has never felt particularly comfortable while 
speaking in public. He simply has, in his own way, a 
knack for getting things done. 

And the things he wants done spring from motives 
born under fire 30 years ago in the skies over Nazi 

As a gunner with the Ninth Air Force during World 
War II, he pledged that if he returned home alive, he 
would do "something really worthwhile." He did return 
home, of course, after receiving a Purple Heart for severe 
frostbite he suffered while wearing too-light clothing 
when his bombing plane was at very high altitude. For a 
while he operated a service station, not too successfully, 
was married, and finally went into business with his 
three brothers. 

For more than ten years he worked hard to establish 
a prosperous auto parts and chemical business, channel- 
ing his energies and talents as a salesman in this direc- 
tion. But all the while the needs of orphaned, neglected, 
or unloved children obsessed him. 

"He would mention it off and on," says his wife, 
Evelyn. "But it was such a big undertaking that he didn't 
quite know how to go about it. We'd talk about it, and 
he'd say maybe he'd like to give it a try. 

"Then all of a sudden he said he would give it a try. 
That was that. When Charles makes up his mind to do 
something, you can be sure he will do it." 


By Herman B. Teeter 

But Mrs. Aiken frankly adds: "I thought he had rocks 
in his head." 

It all started with an abandoned schoolhouse and two 
young brothers. 

The Rev. Earl Pitts, a Baptist minister now in charge 
of Boys Home of the South, says that Charles "began this 
home with no money, only a vision, and the generous 
encouragement and help of others. 

"He found a woman who became the first house- 
mother. She took care of the two boys and soon there 
were 12 in the old school building. Referrals came in 
from the local welfare department . . . and before long 
the building was too small. Mr. Aiken again enlisted help 
from local businessmen to enlarge the home." 

Meanwhile, Jack Greer, an executive with Texize In- 
dustries, donated a large tract of land — 127 acres — as 
the site for a new home. 

With this property as a beginning, Charles went to 
work in earnest. By letters, telephone calls, and personal 
visits, he succeeded in raising several thousands of dollars 
— but that was not nearly enough to build the new home 
and operate it on an annual budget of about $100,000. 

With the outlook not too promising, Jim Nabors en- 
tered the picture. At that time the actor-singer was im- 
mensely popular as the star of the Gomer Pyle television 

"Getting Jim Nabors wasn't really my idea," Charles 
says. "I was called over to WBC-TV one morning by Ben 
Greer, an announcer, who said: 'I spliced tape with Jim 
at one time, and I'd like your permission to get on the 
board of the home so that I can try to get Jim for a 
benefit here.' 

"Ben picked up the phone and finally located Jim 
Nabors at Harold's Club in Reno, Nev. Jim said: 'What 
in the world are you doing calling me at this time of the 
morning? I didn't get to bed until four o'clock.' " 

Later, through correspondence, Nabors volunteered to 
assist in the fund-raising campaign. A $25-a-plate dinner 
in Greenville the first year was an "absolute success," 
according to Charles. The next year "we filled the Green- 
ville Memorial Auditorium. A man from one of the chain 
stores here took the responsibility for selling the tickets. 
Then we had a similar response in Spartanburg — took in 
about $45,000 out of those two appearances." Then in 
Columbia, S.C., a $100-a-plate dinner had football coach 
Bob Devaney of Nebraska, pro grid star Johnny Unitas, 
and boxer Rocky Marciano as featured guests. 

After a not-so-successful program in Atlanta, Charles 
Aiken and his friends had another idea. Why not sponsor 
a benefit air show? 

"The air show was totally my idea because I had been 
in the air force and I like aviation and had a feeling an 
air show would be profitable." 

Although some board members took a dim view of the 
idea, Charles plunged into it as he plunges into all of his 
undertakings — aggressively. The air show raised about 
$6,000 the first year; last year it netted $17,000. 

"I discovered a long time ago that the community ac- 
tually enjoys being involved in worthwhile causes," he 
says. "They are eager to help if a project is good and 
wholesome. All of our shows are done without pay by 

October 1973 TOGETHER 21 

Before he could carry out his World War II pledge to help those in need, Charles Aiken (at right above) 
had to establish a successful business with his three brothers, Wayne, Joseph, and Fred. At home (below) with 
Mrs. Aiken and their son, Charlie, he is seldom this relaxed. "He's not happy unless he is working, 
even on Saturdays and Sundays," says Mrs. Aiken. "He simply doesn't like being cooped up." 


* * 


***i(k! ' . 

volunteers who simply call and say they want to help in 
some way." 

Even so, Mr. Pitts points out, "We had to borrow 
$50,000 to complete the building. The businessmen who 
had helped out before signed the note. We have paid 
interest and principal over the years. We made the last 
payment in 1972, and now Boys Home is out of debt." 

With things going well for Boys Home of the South 
and more than 40 youngsters living there, Father Anthony 
Gendusa of New Guinea entered Charles Aiken's scheme 
of things. 

The fact that the man who needed help was a Catholic 
priest made not the slightest difference to Charles who 
became a Christian as a boy during a revival at Shiloh 
Methodist Church near his farm home. 

The priest, Charles learned, was struggling through 
endless miles of dense jungle to cover his parish. He 
had 12 churches to visit at least once a month. There 
were isolated families who needed his ministrations, sick 
and injured natives who needed to be transported to the 
hospital at Rabaul. Father Gendusa sometimes walked 20 
or more hours a day to reach those in need. If only he 
had an airplane . . . 

The priest's faith had never faltered. He still believed, 
after 22 years, that one day an airplane would be at his 
disposal. Long before, in anticipation, he had taken fly- 
ing lessons in the U.S. So strong was his conviction that 
he set to work with the help of his parishioners to build 
two airstrips. They cut trees, dug out stumps, leveled 
ground — all by hand. When the work was completed, 
Father Gendusa sighed: "Now we are ready. We only 
need our plane!" 

Reading an article about the priest, Charles Aiken 
was awed and impressed. He clipped the article, stuffed 
it in his pocket, then forgot about it — but not for long. 
He kept remembering the New Guinea fisherman whose 
side had been ripped open by a shark, leaving a terrible, 
gaping wound. It took Father Gendusa two hours to 
reach the man, 12 more hours to transport him by boat 
to Rabaul. 

"With an airplane we could have gotten him to the 
hospital in minutes," Father Gendusa remarked sadly. 

Back in Greenville, the United Methodist layman be- 
gan corresponding with the priest. "Pretty soon I got a 
letter from his home base, a monastery in Aurora, III. 
One of his good friends there asked if he and others 
could come here to talk to me. I told them no. I felt 
I had enough to do at the time. But the man said they 
wanted to see Greenville anyway, so they came down. 

"They were nice chaps. They convinced me that help- 
ing Father Gendusa get his plane was the kind of thing 
I might be able to do. So I began sending out letters 
to various people, but only a few small contributions 
came back in response. 

"Then I got the idea to get Bob Hope to come out and 
help. I wrote him a letter. He didn't go through his agent 
to reply. He called direct, but I was out of town on a 
business trip to Alabama. One of my customers down 
there said Bob Hope had been trying to reach me all 
morning. I couldn't reach him when I tried to call back, 
but Bob called me the next morning. He agreed to ap- 

pear if we would hold the air show in Sandwich, III., a 
small community southwest of Chicago." 

Three benefit air shows were held — one at Sandwich, 
two at the Pocono International Raceway in eastern 
Pennsylvania. The performers — airline pilots and com- 
mercial flyers of various faiths who double as skilled 
aerial acrobats and skydivers — volunteered their services 
for cost or less "because they believed in the cause." 

One added attraction was Mario Andretti, champion 
race-car driver, who pitted his car against an airplane in a 
race around the track. (Andretti won, by the way.) 

"The charge for the raceway facility was only one 
dollar," says Charles. "Not bad for 65,000 seats!" 

Commented the Spotlite, published by the Missionaries 
of the Sacred Heart, Aurora: "More outstanding than 
the show itself, however, was the fact that the entire per- 
formance was arranged for Catholic missionaries by a 
Methodist layman, Charles W. Aiken of Greenville, S.C." 

Father Gendusa got his plane — a Cessna 206. 

Then came the kidney machine project. 


,RS. MARVIN STEVENS of the nearby Powdersville 
community lost the function of both kidneys last year. 
To survive, she urgently needed a dialysis machine which 
takes over the kidneys' function of removing impurities 
from the blood. But these machines are so expensive to 
rent and operate — almost $12,000 a year — that only 
about one out of a hundred victims of kidney disease is 
able to have this lifesaving service. 

"I saw that we could help without a great deal of 
difficulty," says Charles. "I talked to her pastor, a Baptist, 
and then called an important person in Greenville, ask- 
ing for his help. I suggested that he get about 20 people 
together, and I would also ask 20 to attend an organiza- 
tional meeting in the recreation building at the church. 

"All 40 we asked came to the meeting. I started the 
campaign off with $1,000, and a great many others fol- 
lowed suit. Even the young people are helping with such 
things as softball games and talent shows." 

Commenting on this, one of his latest campaigns, 
Charles reveals something behind his knack for getting 
things done. "I've been trying to stay in the background," 
he says. "I accept calls that come in and give advice 
when I can. Mostly I lend encouragement to people who 
really know what has to be done. However, in many 
cases people are inclined to think too small — like having 
only 1,000 tickets printed for an affair when selling 5,000 
should be the goal. 

"Already $11,000 has gone through our treasury for the 
dialysis machine in just a few months, but I have no 
doubt we can keep Mrs. Stevens going." 

The old Aiken farm, which has come down through 
four generations of the family, remains dear to Charles's 
heart — as does Shiloh United Methodist Church where he 
was baptized as a boy. "I can still feel the preacher's 
hand on my head and the water trickling down over my 
face. I remember hoping then that I could live up to 
what it would take to be a Christian." 

Charles and his entire family "are very active in our 
church," says the Rev. Edwin W. Rogers, pastor of St. 

October 1973 TOGETHER 23 


The farm where he was born "draws him like 

a magnet" and provides relaxation with his beagles. 

Near the farm, where his parents still live, 

is Shiloh United Methodist Church, site of revival 

meetings he once attended. 

Matthew United Methodist Church, Greenville. "He was 
our delegate to the 1972 annual conference session and 
is on the advance gifts committee of our stewardship 

"Just last Friday," the minister continued, "I had lunch 
with him to discuss the possibility of our local church 
becoming the center for our area to which medical 
doctors could bring their drug samples. After they have 
been examined by a licensed druggist, Charles is going to 
be responsible for having them flown to Haiti for use in 
our conference medical-dental clinic." 

Things like that all the time — an alcoholic needing a 
friend, an elderly woman in New Orleans wanting to 
carry on the work of a Viet Nam orphanage founded by 
her son before he was killed in combat, the black min- 
ister of a small country church burned to the ground 
needing help to rebuild. 

Charles Aiken is the first to admit that no one man 
could carry through all the projects he has undertaken. 
He depends on the committees he has set up to do much 
of the work, "leaning on them unashamedly because 
that's what they're for. Some of the committees meet 
almost daily, and I let them handle much of what comes 
in. I trust their judgment because they are well quali- 

The Aikens are the parents of two children — a married 
daughter and a teen-age son. The father is a staunch 
advocate of a strong U.S. defense force and an avid 
student of western history. One of his dreams is to estab- 
lish a library and museum in Greenville, but that is only 
a dream at present. 

"I'm afraid to tell our board now that we need a 
museum, because we need so many other worthwhile 
things. I'm hoping somebody will give us $200,000 . . ." 

There are rewards, of course, in the things he has 
already accomplished. For example, one of the first two 
boys admitted to the Boys Home in 1958 went on to 
work his way through college, ended up in the top ten 
of his class, now has a good job in a bank. 

"We've had boys who were in very, very serious 
trouble," he says. "We feel that none of them is now in 
trouble. They have all turned out to be law-abiding 

Not even Charles Aiken himself knows exactly what 
makes him tick. But he does express a simple philosophy 
involving Christian discipleship. It is his earnest desire 
"to lend a hand in any way I can to anyone in need of 
help. . . . My door is always open, my phones at office 
and home are for anyone who wants to call." 

But perhaps the best explanation of his success as a 
promoter-philanthropist is found among his many friends 
and supporters in the community itself. 

In Greenville they'll tell you that if Charles Aiken 
thinks a thing is worthwhile — well, it's worthwhile. And 
if it is worthwhile, he is the man who will know how to 
get it done. □ 


October 1973 Tocum k 


Archie and Jesus- 
! Human Like Me 

By William Boyd Grove 

Pastor, First United Methodist Church 
Pittsburgh, Pennsylvania 

As in Adam all men die, so in Christ all will be 
brought to life ... —1 Corinthians 15:22, NEB 

ARCHIE BUNKER has swaggered 
around in the homes of the 
American people for three 
years now, a blustering fellow who 
both attracts and repels us. His en- 
counters with our world make us 
want to laugh and cry. 

He lives in an aging New York 
neighborhood, in an ordinary house 
with threadbare rugs and well-worn 
furniture. Yet he really lives in all of 
our homes, for we are all in the 
family — and that is the point. 

He walks through the modern 
world angry and frightened, preju- 
diced, uptight, and self-righteous, a 
not very intelligent clown. We love 
him, hate him, and laugh at him. De- 

pending on our social and political 
perspective, we often blame the 
world's problems on him or on his 
liberal, modern, economically unpro- 
ductive son-in-law, Mike. 

Archie superbly entertains us but 
does not teach us; he is too much 
like us. I can hear him now: "Come 
on, Edith, after all, I'm only human 
. . ." So, any definition of human 
must be broad enough to include 
Archie Bunker. 

Then there is this other man, and 
we don't identify him with a thread- 
bare house in a deteriorating neigh- 
borhood — although perhaps we 
should. Rather, we identify him with 
a once-upon-a-time world two thou- 

sand years removed from pollution 
and racial tensions and napalm — and 
from our own personal problems. We 
put him on a pedestal so high above 
our world that he can't see us or we 
him. Or we put him in stained glass 
that distorts our true vision of him. 

Strangely enough, though, we re- 
member him, and his life continues 
to attract us. His teachings continue 
to escape from the dusty libraries, 
where we try to confine them, to 
penetrate the world of pollution and 
alienation and death. His influence 
upon people continues to be "good 
for what ails them," in the phrase 
my grandmother used too often. 
Wherever he is taken seriously, the 
quality of life is elevated. 

We have many special titles which 
we apply to him. We call him Master, 
which means what it says. We call 
him Lord, which means leader. We 
call him Savior, which means libera- 

But he is first of all a human being, 
as he himself would tell us. And any 
definition of what it means to be 
human must be broad enough to in- 
clude Jesus of Nazareth — as well as 
Archie Bunker. There it is, then: 
Archie and Jesus, human like you and 

The Bible says quite a bit about 
both personalities. That idea may sur- 
prise you. You expect to find Jesus 
in the Bible. But Archie Bunker? 
Hardly. The Bible calls Archie by an- 
other name — Adam. You've always 
thought that Adam was the fellow 
who lived on the first page of the 
Bible in a garden of fruit trees with 
a wife who liked apples. Now you 
are learning that Adam's last name is 
Bunker and that he lives in an Amer- 
ican city with a wife who is so gulli- 
ble that she can be taken in by any 
snake that comes along. 

Adam, you see, is just a word that 
means "Man" or "Everyman." Adam 
is everybody, a symbolic person with 
whom all of us can identify. Adam 
is the fellow who spoils things. Did 
I say Adam or Archie? 

Paul's letter to the Romans sug- 
gests that in all of history there are 
only two people who matter for a 

October 1973 TOGETHER 25 

biblical understanding of the human 
experience. They are Adam and Jesus. 
Or another way of putting it: "Jesus 
and Everybody Else." We are all tied 
in with Adam. He represents the 
human being as a problem — to him- 
self, to his family, to the world, and 
to God. 

Even more related is our tie with 
Jesus Christ, for he is human too. 
He represents the solution to "what 
ails us." 

In the 15th chapter of First Co- 
rinthians, where Paul discusses life 
and death in relation to the Resur- 
rection of Jesus, we find this some- 
what puzzling sentence: "As in Adam 
all men die, so in Christ all will be 
brought to life." 

To make that as contemporary as 
last night's TV program, let's phrase 
it another way: "As it is the Archie 
Bunker in us that kills us, so it is in 
Jesus Christ that we are brought to 

This suggests the vast range of 
possibilities that being human in- 
cludes. All living parts of creation 

have a kind of inevitability about 
them. Acorns become oak trees, not 
rosebushes. Kittens become cats, not 
horses. The tomato plants we set out 
in the spring will not harvest radishes 
in autumn. There isn't much suspense 
here nor room for unusual surprise. 

But what can a human being be- 
come and produce? There is much 
suspense in that question — and room 
for great surprise. 

Go back toward the beginning of 
creation and look chronologically at 
man. An anthropologist describes 
what happened: 

". . . At the end of that time [three 
billion years of prehuman life] there 
occurred a small soundless concus- 
sion. In a sense it was the most ter- 
rible explosion in the world, because 
it forecast and contained all the rest. 
The coruscating heat of atomic fis- 
sion, the red depths of the hydrogen 
bomb — all were potentially contained 
in a little packet of gray matter that, 
somewhere between about a million 
and 600,000 years ago, quite sud- 
denly appears to have begun to mul- 


If I loved you, 

genuinely loved you, 
how would I show it? 
how would I know it? 

If I loved you, 

and you were black and I white, 
how would I feel toward you? 
what would I do for you? 

If I loved you, 

and you were poor and I not so poor, 
how far would I go to aid you? 
how much would I change what made you what you are? 

If I loved you, 

wife, worker, child, or enemy, 
how would I greet you? 
how would I treat you? 

And if I loved you 

because I am a Christian, 

how would I show you Christ in me? 

and how would I discard and disown 
what is simply my own 
and extend to you only that which 
has been branded in Baptism as His? 

If I loved you, 

how would you ever know that I do 
because He loves me . . . 

and you? 

Lois Mae Cuhel 

tiply itself in the thick-walled cra- 
nium of a ground-dwelling ape. . . . 

"For three billion years, until an 
ageless watcher might have turned 
away in weariness, nothing had 
moved but the slime and its crea- 
tions. Toward the end of that time a 
small, unprepossessing animal sat on 
his haunches by a rock pile on a 
waste of open ground. He clutched a 
stick and chewed the end of it medi- 
tatively. He was setting the fuse of 
the great explosion. In his head was 
the first twinkle of that tenuous rain- 
bow bridge which stretches between 
earth and the city of the gods." * 

Now look at what became of that 
unheard explosion — the apostle Paul 
— and Adolf Hitler; Mickey Spil- 
lane — and Thomas Jefferson; Roberto 
Clemente — and James Earl Ray; 
Archie Bunker — and Jesus Christ. Any 
definition of what it means to be 
human must make a place for these 
persons and an infinite number of 

So we must define the word hu- 
man to include the "am now" and 
the "will be." It cannot exclude any 
of the things we think, feel, or do — 
a mixed bag of hope and fear and 
rage and guilt and profound affec- 
tion. To fully describe our humanness 
we must include the Archie Bunker, 
the Adam, in all of us. 

Paul was describing a human being 
when he said of himself: "The good 
which I want to do, I fail to do . . . 
I want to do the right, only the 
wrong is within my reach." (Romans 
7:19, 21, NEB.) 

I am a human being, and in my 
humanness I spoil things. Archie is 
my other name and I am frightened 
and defensive and self-righteous. 

But I am also always on the way 
to becoming something else — and 
that something else is human, too. 
Jesus Christ is my brother and my 
liberator. My self-righteousness is a 
fraud, but his righteousness is gen- 
uine and he is willing to share it 
with me and with you. Out of that 
realization we cannot help feeling 
the pull of tomorrow's possibilities 
for us all. 

"As in Adam all men die . . ." 
Which is to say, "It is the Archie in 
us that's killing us. It's the Jesus in 
us who is calling us to life." □ 

1 From "An Evolutionist Looks at Modern 
Man" by Loren Eiseley. Reprinted with permis- 
sion trnm 7/ie Saturday Evening Post. Copyright 
© 1958 by The Curtis Publishing Company. 


■ r 1973 TOGETHER 

Say It! 

Our editors may or may not agree with opinions 
expressed, but they believe in your right to Say It! 
And that is what this department is for. 

The attitudes surrounding 
Watergate are symptomatic of 
what's happened to America. Just 
about everybody seems willing 
to have his brand of ethics apply 
to the other fellow but not to 
himself. We hear much about 
crime in the streets. But just how 
much respect is the street criminal 
likely to have for the law when 
he sees those high in the political 
life of the nation convicted of 
crimes. Have we forgotten that the 
deterioration of society sets in 
when those we trust with the 
greatest responsibility fail to assume 
it? We condemn welfare cheaters, 
rapists, and murderers, but what 
about the unethical and criminal 
practices of those who make up 
the cultured, educated, and 
religious community? 

This nation cannot afford a 
double standard, one for the 
inner-city dweller who has ten 
strikes against him the day he's born, 
and one for the well-off, college 
graduate brought up in an 
affluent religious home. Watergate 
crime should be attacked with 
the same vehemence we attack 
street crime. 

From The Editor's Pulpit 
Michigan Christian Advocate 

Why have the church's national 
youth assemblies been discontinued? 
It seems to me that we United 
Methodists have allowed 
fundamentalist pentecostals to 
take over national youth rallies, 
presenting a horrible kind of 
theology and program. We have 
been sending our youth to such 
rallies, then wondering where our 
youth are, why they do not come 
back into United Methodist 
churches, and why we can't have 
our own youth fellowship. 

Who can forget the national 
assembly at Lake Geneva in 1944 
and those great and glorious 
moments in Cleveland in 1948? 

Let's reestablish the national 
assembly for youth; let's re-create 
statewide or conference-wide youth 
assemblies (I am not talking about 
camps but about assemblies). 

We have just had 23 
eighth-graders return from a 
Confirmation Camp experience. They 
are fired up. This is the most 
enthusiasm we have had in and 
among our youth for many months. 
This was not the traditional camp 
but a learning experience on the 
district level. This camp was 
good — but we also need something 
for our senior-high and college-age 
youth that is not sponsored by 
the fundamentalists. 

Robert P. Robinson, Pastor 
Central United Methodist Church 
Charles City, Iowa 

I would like the church to do 
some serious thinking about the 
following idea: Gay sex can be as 
moral or immoral as the people 
involved wish to make it. Just 
as there are straights who hop 
from partner to partner, with no 
concern for persons, so do some 
gays. And just as there are enduring 
straight relationships, without 
infidelity or promiscuity, so is the 
case with gays. Morality is a matter 
of the quality of relationships. 

And I think that there is a 
dynamic at work which heterosexuals 
need to try harder to understand: 
It is actually straight society which 
is largely to blame for gay 
immorality — if we wish to equate 
promiscuity with immorality. 
Straights protest strongly if gays 
wish to marry, as was so well 
illustrated by the reaction to the 
recent "marriage" [between two men 
in a United Methodist church] 
in Boston. Straights denounce and 
thus, in effect, hinder the attempts 
to create stable, caring, long-term 
relationships between two gay 

David A. Yergerlehner, Pastor 
From The Methodist Churchman 



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October 1973 TOGETHER 27 

— - 


m i 



• llll.W _UH BAM 



' > 


L s the October sun sinks 
far to the south, days grow shorter, 
nights longer and cooler under 
a big orange-colored harvest moon. 
Crisp morning air tingles in our 
lungs, but many afternoons remain 
warm and mellow. Indian-summer 
days will come soon; of 
this we are sure. 

In our temperate zone, trees 
sense that the time of withdrawal is 
at hand; slowly, day by day, 
they take back into trunk and roots 
the life of leaf and stem. Weeks 
after sumac catches fire, the 
woodlands burst into color— color 
richer by far if the season has 
been dry and warm, for it is not 
frost that gives our autumn trees 
their most gorgeous hues. 

Misty mornings come to 
transform the rising sun into the 
pale semblance of a moon. But 
when the sun breaks through, 
turn to look at your favorite 
autumn tree nearby; then it stands 
out without competition, more 
beautiful than ever against its 
obscuring background of 
lingering mist. 

Other things about us give 
us the feel of fall. In old meadows, 
vacant lots, roadside ditches, along 
fencerows, the unloved weeds 
themselves have had their own days 
of glory after reaching their prime. 
Look for Queen Anne's lace 
(upper right), ironweed, chicory, 
thistle, goldenrod, or common 
milkweed (see next page). 

Autumn is not a time of 
death, as it would seem; rather, it is 
a time for rest and sleep. 'I Tiis 
we feel, or sense, along with tree 
and weed, spider and bee, 
chipmunk and woodchuck, in those 

October 1973 TOGETHER 29 

quiet days when "God throws 
down in autumn his coin of 
hrown and gold." 

With fall at hand, 
silvery-green milkweed pods 
(ahove) ripen and 
pop open each day, strewing their 
seeds to the wind. And 
on the branch of autumn-russet 
berries, a young spider has strung 
a strand— reach' to drift off, 
perhaps, like a tiny parachutist 
to a home in another field. 

—Herman B. Teeter 


( )i tober 1973 toc.i mi R 




By Kay Haugaard 

I WAS TEACHING a night class at 
a city college and the students 
were really a "mixed bag." A 
number of them were regular, col- 
lege-age young people — boys with 
long hair, beards, moustaches, and 
army fatigues gleaned from local 
thrift shops; girls resplendent in bell- 
bottoms or jeans and long hair. 
There also were some very conserva- 
tive, middle-aged ladies wearing 
neat, short hairdos and PTA shirt- 
waist dresses. And then there was 
Mr. Giuseppe Giacomini. 

I really felt sorry for Mr. Giaco- 
mini. In that roomful of frequent- 
ly brash, self-important members of 
the younger generation, he had so 
much against him. Not only was he 
old and bald (except for a gray 
fringe) but a stroke had paralyzed 
some of his facial muscles, causing 
one eyelid to droop and making his 
speech difficult to understand. I al- 
ways had to have him repeat things, 
and then I sometimes had to guess 
at what he meant. Fortunately, his 
written work was clear and well 
thought-out, filled with charmingly 
old-fashioned phrases and turns of 

The kids seemed to regard Mr. 
Giacomini with aversion, even fear. 
One evening after class one young 
man spoke to me about him. "Gee, 
that old guy really fascinates me!" 

I was delighted, thinking that a 
communication breakthrough in the 
generation gap had been made. "Oh, 
have you been talking to him during 
the break?" I asked hopefully. 

"Heck no!" He tucked his long, 
blond hair behind his ear. "I'm 
scared to. He talks funny." 

"It's only a physical handicap. His 
mind is quite good. Just listen care- 
fully and you'll be able to under- 
stand him. Why don't you talk to 
him? I'm sure he'd welcome that." 

"Yeah, I suppose so." He walked 
out of the room looking disturbed 
and thoughtful, obviously feeling a 
strange concern about the old man. 
I wondered if he saw and was 
frightened by shadows of the years 
to come. 

But the boy never did talk to Mr. 
Giacomini and neither did any of 

the others. I resigned myself to living 
with this feeling of uneasiness be- 
tween him and the young people. 
Aside from being friendly with him 
myself, I abandoned hope that the 
barrier between energetic youth and 
infirm age would be breached. I 
was just afraid that in their brash 
honesty the young students inad- 
vertently would say something that 
would hurt him. 

Then one night the blond longhair 
brought his guitar to class. During 
the coffee break some of the other 
kids asked him about it. He told 
them he had a rock group that per- 
formed around town. He took the 
guitar from its case and strummed it 
a bit, just chording simply, and then 
laid it down on his desk. 

Mr. Giacomini had been listening 
with the rest. Quietly, he picked up 
the instrument and without prelimi- 
naries launched into a vigorous ren- 
dition of an Italian folk song. It was 
no simple, strumming background 
but a skillful picking of the melody 
with rhythmic flourishes and slap- 
pings of professional quality. 

Stunned looks came over the faces 
of the kids who stood watching. 
Their eyes opened, a jaw or two 
dropped slackly. They were startled 
out of their poses of self-possession 
and superiority. When he paused, 
they rushed him with questions. 

"How did you do that?" "Could 
I see the fingering on that last pas- 
sage again?" "What was the name of 
that piece?" 

And as the tall, blond kid looked 
down on the little man, he seemed 
to have forgotten the superficialities 
— the bald head, the twitching facial 
muscles, the distorted speech — and 
watched only those vigorous, bril- 
liant hands which revealed a glimpse 
of what was inside the head and 

It was Mr. Giacomini's moment of 
triumph and he enjoyed it to the 
full — expounding more by pointing 
and demonstrating than by speaking, 
and basking in the admiration fo- 
. cused on him at that moment. The 
barrier had been broken, the com- 
mon denominator found. There is no 
generation gap between guitarists. □ 

October 1973 TOGETHER 


What Do Church Women Want? 

Liberation for All, 
Including Men 

FOR ME right now it's very hard 
to admit that I'm a homemaker. 
I don't degrade it for someone 
else, but for myself I think I should 
be doing something else with it." 

Carol Ploch is 25 and the mother 
of a six-month-old daughter. She and 
her husband, Rich, served as asso- 
ciate ministers of Covenant United 
Methodist Church in Evanston, III., 
for a year while Rich was deciding 
whether or not he wanted to go into 
the ministry. His decision was for 
teaching instead, and now he is a 
graduate student at Northwestern 

"I have chosen with Rich to be 
the raiser of our child at this point so 
he can go to school," said Carol. 
"I'm just not sure what I want for 
myself, and Rich had set a course for 
himself." She has mixed feelings 
about leaving her daughter in day 
care because "Christy is a very spe- 
cial little person," but she has a great 
need to put her own talents to use. 

"I think that I have an awful lot 
of choices to make, but I wasn't 
given the training to make decisions. 
We've got to push for people to 
learn how to make decisions. The 
church needs to be in on decision- 
training, too, to give us the criteria 
to help us make our own decisions." 

What would she want most for the 
church? "It seems to me that the 
church should do two things. One 
is to help people feel secure in them- 
selves because of the love of God. 
The second thing is to help them 
«f> out and spread the love of God 
to other people." 

Carol was one of a number of 
women we talked with in an effort 
to find out how these United Meth- 
odists would answer three questions: 
What do you want most for the 
church? What do you want most for 

By Helen Johnson 

Associate Editor, Together 

other women? What do you want 
most for yourself? 

Not everyone answered all three, 
but what they said underlines the 
theme of the Assembly of United 
Methodist Women for which 10,000 
delegates from all parts of the 
United States plus still more Meth- 
odist women from overseas will 
gather in Cincinnati, Ohio, October 
4-7. That theme is "Many Gifts, One 

United Methodist Women is a 
large and powerful organization with 
more than a million and a half mem- 
bers. We asked our questions of 
its president, Hazel Cummings, when 
we caught up with her by phone at 
her home in Dixon, III. 

"I covet for the church to speak 
to all people and for what it has to 
say to be relevant for the world in 
which we are living today. I want 
the church to be helpful to people 
who want to live a good life — a life 
that is productive and helpful to 
others as well as to themselves." 

As for other women: "I would like 
women to really prepare themselves 
to live to their fullest potential and, 
when given an opportunity in the 
church to serve, to serve to their very 
best abilities." 

For herself? "Hopefully I will be 
able to serve the church and to help 
exemplify what the church should 
really mean to all people." 

As associate general secretary of 
the Women's Division in the Board 
of Global Ministries, Theressa Hoover 
is one of the church's highest-rank- 
ing women executives. She had just 
gotten back from a trip to Europe 
when we talked to her. 

What would she want for the 
church? "The thing I really want most 
is that we begin to take seriously a 
theology about the value of human 

personality and that we can begin to 
perform in a way that doesn't make 
distinctions between clergy and lay, 
meaning that clergy run the church 
and the laity pay the bills. And I wish 
that we would no longer have to deal 
in that debilitating effort of working 
the authenticity of the local parish 
against the godliness of the bureau- 
cracy. Those are two of the areas in 
which I feel we have wasted too 
much time. In the former the church 
loses because we haven't learned 
how to use all of our resources, and 
in the second we simply dissipate our 
energies in arguments that have no 

What does she want most for 
women? "I would most of all covet 
for the women — all women of our 
denomination— that they take very 
seriously the great potential they 
have to direct this church. You don't 
have 54 percent of any organization's 
membership without being able to 
control it if you make up your mind 
to do it. I'd like to see women take 
very seriously their own abilities — to 
theologize, to make judgments in 
situations, to offer correctives, and to 
dare to propose new ventures for 
the church. In these years of the 
seventies I'd like to see women really 
begin to discover the awesomeness 
of their potential." 

More in the pattern of what we 
ordinarily think of as a "typical" 
United Methodist woman, if there is 
such a thing, is Lillian White of 
Easley, S.C. Married 31 years to an 
Easley physician, Dr. J. A. White, and 
the mother of five grown or grow- 
ing-up children, Lillian is busy with 
her family, her church, her friends, 
and her garden. "I'm a very happy 
person, and I can't want much more 
for myself right now, I really can't," 
she said. "I'm happy with my hus- 

32 October 1973 TOGETHER 

band, Tony, and the children all 
seem well adjusted and happy." 

What would she want for the 
church? "I want it to be a useful 
instrument in the community and in 
the world, that it will let us serve 
and, in serving, realize that each of 
us has a talent to be used." 

For other women? "I want them 
to like themselves and realize that 
each has a talent. I am struck more 
and more by the fact that people 
think too little of themselves instead 
of enough of themselves." 

In 1962 Lillian and Tony White and 
their children were selected as the 
Methodist Family of the Year. Now 
their oldest daughter, 27, is the Rev. 
Toni L. White. She will finish her 
seminary training at Candler Theo- 
logical Seminary in March. She is 
serving as minister of the 125-mem- 
ber Zion United Methodist Church 
near Easley, and when we talked to 
her she was working in the chaplain's 
office of an Atlanta, Ga., hospital as 
part of her seminary training. 

Soft-spoken like her mother, Toni 
answered our questions thoughtfully. 

"I want the church to remain a 
vibrant, alive community, not totally 
dominated by national hierarchy but 
coming out of the grass roots. And I 
would want for the church, most 
especially, feeling. I think we've got- 
ten away from feeling, from a kind 
of emotional response; and when I 
say alive, I think of singing and danc- 
ing, of celebration." 

What would she want for other 
women? "I want women to have the 
possibility to choose the life-style 
that they want, not to be afraid to 
examine the roles that women have 
been in, not to be threatened or to 
hurt each other. I think we frighten 
each other away. I want women to 
be able to look at who they are, not 
just in terms of what society expects 
women to be, or even what the 
church expects, but to do what they 
are capable of doing with the talents 
they have. I want that because I think 
then men and women would be able 
to relate to one another better." 

What does she want most for her- 
self? She wants to remain open 
enough to be able to move into dif- 
ferent styles of ministry. "I have no 
idea what the next ten years will be 
like, and what it will mean when 
I'm married and have children, but 
I see a lot of possibilities." 

Her biggest problem about being 

a woman minister at this point is 
feeling alone, even though she says 
she has had a lot of support from her 
district superintendent and other 
ministers, and while she hasn't en- 
countered them herself, she realizes 
the special problems that women 
ministers face. "It's subtle discrimi- 
nation. It just kind of says, 'You can't 
make it.' I think you can, but it gets 

She is a member of the Commis- 
sion on the Status and Role of 
Women, a new agency of the church 
that was established by the 1972 
General Conference to study the 
special problems of all women in the 

of which are crucial in determining 
policy and direction for the local 

The study commission reported 
that women were less than 1 per- 
cent of the clergy, 25.2 percent of 
the general church's executive staff 
(not including The United Methodist 
Publishing House), and 21.9 percent 
of the general agency and board 
membership. Only 13 percent of the 
delegates to General Conference in 
1972 were women — and that was the 
highest representation ever. 

This was in a church with more 
than half of its membership women, 
but, as the study commission pointed 

Carol Ploch 

Theressa Hoover 

Lillian White 

Judith Learning Elmer 

Nancy Crissom Self 

Dorothy Jean Furnish 

church and to work at righting them. 

Some of these problems were out- 
lined in a report made to General 
Conference by a special study com- 
mission. It said, in part: 

"[Our] findings confirm one's in- 
tuitive feeling concerning the work 
in the local church. Women were 
found in those organizational activi- 
ties which have been rather tradi- 
tionally ascribed to them, namely, 
education, missions and worship and 
the Council on Ministries. Men pre- 
dominated in the Administrative 
Board, the Committee on Finance, 
the Board of Trustees and the Pas- 
tor-Parish Relations Committee, all 

out, the denominational statistics re- 
flect the society in which the church 
exists. Our culture is essentially male- 
oriented and male-dominated, less 
so than in the past, but still carrying 
forward male-oriented customs and 

The English language itself reflects 
the subordinate role of women. 
When referring to all people, most 
people still say "mankind" because 
traditionally the masculine form has 
been taken to be inclusive of both 
sexes. The church has had some 
trouble with language, too. Through 
the 1968 edition of The Book of 
Discipline, ministers were referred 

October 1973 TOGETHER 



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lONG ISLAND CITV N* 48 71) 36TM ST II 10! 

to as "men divinely called to 
preach," bishops as "he" or "him," 
and so on. 

The 1972 General Conference 
voted to instruct the editor of the 
1972 Discipline to remove all "male- 
oriented, discriminatory" wording. 
Further, the 1972 General Conference 
adopted and the annual conferences 
in the 1973 sessions apparently have 
ratified three changes in the United 
Methodist constitution changing the 
word "men" to "persons" and re- 
ferring to "the bishop" instead of to 
"he" and "him." 

Even before the 1972 General Con- 
ference, United Methodist church- 
school curriculum materials were be- 
ing studied to see if they were ster- 
eotyping masculine and feminine 
roles. Subsequently a set of guide- 
lines was developed and approved 
by the then Board of Education at its 
annual meeting in January, 1972. 
Editors of other publications of the 
church have been making similar 
evaluations of their content. 

The Commission on the Status and 
Role of Women is a 43-member com- 
mission that represents all ethnic 
groups and age categories in the 
church. It even represents men — 
there are 15 male members. Com- 
mission president for the quadren- 
nium is Barbara R. Thompson of 
Silver Spring, Md. Fortyish, black, 
and married, she chairs the Balti- 
more Conference's Council on Min- 
istries and has a full-time job as 
equal employment officer for the In- 
ternal Revenue Service. 

The commission is staffed by an 
executive-secretariat team of two 
persons, Nancy Grissom Self and 
Judith Learning Elmer. Both are mar- 
ried to United Methodist ministers. 

Among the commission's goals and 
priorities are: 

By 1976, if possible, seeing that at 
least one third of staff executives of 
national United Methodist agencies 
are women. 

Developing understanding and 
support for the Equal Rights Amend- 
ment to the U.S. Constitution. 

Developing a talent bank of wom- 
en interested in and available for 
employment at national and annual 
conference levels in the church and 
of women available for volunteer 
service on policy-making church 

Discovering how and which con- 
ferences have commissions or task 

forces on women, and stimulating 
the creation of such agencies, which 
would have linkages to the national 
commission and to each other. 

Developing a bibliography of ma- 
terials on the status and role of 
women in the church, including bib- 
lical/theological perspectives, life- 
styles, and so on. 

Conducting research on results of 
General Conference legislation affect- 
ing women in the church. 

Developing interpretive resources 
and making the commission visible 
in the church. 

Developing a list of United Meth- 
odist ordained women and seminary 
students who are women. 

Establishing liaison with other 
agencies and organizations, especial- 
ly those with strong mutual interests. 

Discovering what is being done 
and can be done to change sex 
stereotyping that may exist in church- 
school curriculum and other church 

The commission's style is less stri- 
dent than militant women's libera- 
tion groups, and it is concerned that 
the liberation of women also accom- 
plish the liberation of men. But if it 
is more moderate in its tone, it is 
no less serious about the achieve- 
ment of its goals. 

The desire for more freedom for 
all people was expressed by Dorothy 
Jean Furnish, assistant professor of 
Christian education and director of 
the curriculum laboratory at Garrett 
Theological Seminary, Evanston, III. 

"The thing that I want for every- 
body is to somehow be able to be in 
an environment where we can all be 
freed up to do the best we can do, 
to realize our potential." 

About Christian education direc- 
tors who are women (and that in- 
cludes most of them), Dr. Furnish 
told us: "The director of Christian 
education has often felt she was in 
a box because she was a woman, 
second to the pastor, filling a servant 
role in the church. Some have been 
willing to be in that box, but this is 
really changing now. Women who 
go into Christian education now 
go into it with the idea of who they 
are as persons and what they have to 
contribute to the total team." 

She said that the new local-church 
structure has brought the director 
of Christian education into the cen- 
ter of the chart because she is on 
the Council on Ministries where she 

34 Otlobpr 1973 TOGETHER 

is looked to more and more as a re- 
source person for the whole program 
of the church. In fact, titles of some 
Christian education directors are be- 
ing changed to reflect this. 

The Rev. Harold R. Hipps, asso- 
ciate general secretary of the Divi- 
sion of Lay Ministries of the Board 
of Higher Education and Ministries, 
says that there are two categories 
of Christian educators — directors 
who are not ordained and ministers 
of Christian education who are. 

A salary survey made four years 
ago showed male ministers of educa- 
tion getting about $1,000 to $1,500 
a year more than women ministers 
of education. Women ministers of 
education received about $1,000 
more than women directors of edu- 
cation. Certified directors of Chris- 
tian education (the annual confer- 
ences grant certification according to 
standards set up by Mr. Hipps's 
office) were making $1,200 to $1,500 
more than noncertified directors. 

There are close to 15,000 profes- 
sional lay workers in the church, Mr. 
Hipps said. Among them are many 
women, including deaconesses. Dea- 
coness, however, is actually an order 
to which women are commissioned. 
About 70 percent of United Meth- 
odist deaconesses work as directors 
of Christian education in local 

All women in all denominations 
exist under a theological tradition 
that has blamed them for the temp- 
tation of Adam and a history that 
has subordinated them to the role 
decreed by the apostle Paul: ". . . 
the women should keep silent in 
the churches. For they are not per- 
mitted to speak, but should be sub- 
ordinate, as even the law says. If 
there is anything they desire to know, 
let them ask their husbands at home. 
For it is shameful for a woman to 
speak in church." fl Corinthians 14: 

Paul or no, today's women are 
speaking in the churches. They are 
being heard, and the rich diversity 
of their talents is being put to work 
in creative new ways on all levels. 
As we talked with people about this 
story, the idea of better days ahead 
was reiterated. Better days ahead for 
church women inevitably mean 
better days for church men. The goal 
is liberation of all people to become 
the most they can become. □ 

'Still the best" 

Christian Century 

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around 1965. This new version . . . 
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some essays (by Roland E. 
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and Bruce M. Metzger) . Still the 
best."— Christian Century 

The Oxford Annotated Bible 
with the Apocrypha, published 
in 1965, was widely hailed as a 
Common Bible. It was the first 
edition of the English Bible to re- 
ceive both Protestant and 
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This new edition contains the 
Second Edition of the Revised 
Standard Version New Testament 
text, which profits from the tex- 
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lished since the RSV New Testa- 
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many reading and study aids 
found exclusively in this Bible 
(including introductions and 
page-for-page annotations ) have 
been meticulously reviewed and, 
where necessary, revised. 

Supplementary articles have 
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200 Madison Ave.. New York. NY. 10011! 

Odobcr i«ri rOGI mi k 




As a rebellious 13-year-old stepdaughter, she was accustomed to saying — 

'Meet Mr. Bushnell ... My Dad' 

By Becky S. Pearl 

MR. BUSHNELL is coming for dinner," Mom called 
from the kitchen. Although I had heard these 
same words many times, my stomach lurched. 
This evening was different from those other pleasant 
evenings spent with our family friend when my father 
was living. Tonight my mother, sister, and I were what 
was left of our family. Tomorrow, Mr. Bushnell would 
become husband and father. 

As a rebellious 13-year-old with an indifferent 8-year- 
old sister, little did I realize this was a step intended 
to make a broken family whole again. Most important, 
it would give us Mr. Bushnell, a big, soft-spoken Santa 
Claus minus the beard, some of the hair on top, and 
the ho! ho! ho! 

Two months after he came into the family, I quit 
drinking the coffee I had pretended to enjoy just to 
keep Mom company. And later I declared: "It's good to 
feel young again!" 

For an established bachelor, a houseful of three women 
and one bathroom must have been a shock. We were 
forever asking Mom if Mr. Bushnell was in the bathroom 
or had someone just left the door shut. And he would 
ask her if we were about ready to come out or had we 
just gone in. It took a few years, but we knew we were 
a real family when he meandered into the kitchen clad 
only in his undershorts, scratched his woolly chest, and 
yawned, "I'll have an omelet with sausage and waffles 
on the side." 

Mom did the disciplining, but he was the fuel behind 
her fire. I came home one night from a high-school party 
with a few of the kids, asking permission to go swim- 
ming in a lake behind one boy's house. When she 
emphatically said, "No!," I started to beg and ask, "Why 
not?" She began giving several good reasons, and I 
impudently winked to my friends and said, "Maybe!" 
Then, out of the corner of my eye, I saw Mr. Bushnell 
shaking his head, and I immediately told my surprised 
peers, "Sorry, I can't make it tonight." Mom was stunned. 
The look on her face after my quick surrender said, 
"Dear Lord, maybe she does have some sense after all." 

Calling our new father Mr. Bushnell wasn't much of a 
problem at home, but other people tended to give us 
funny stares when we referred to "Mom and Mr. Bush- 
nell." When I introduced him to a boyfriend as "Mr. 
Bushnell," my friend later asked me who that man was. 
Incredulously I snapped, "My father, of course!" Then 
I realized his question was legitimate, since our last 
names were different. 

Janet and I resolved we had to start calling him Dad. 
Not that we didn't want to. It was just that he had been 
Mr. Bushnell to us for so long. And although we often 
forgot and said Mr. Bushnell instead of Dad, we never 
used the word stepfather. Because Mr. Bushnell was the 
kind of man he was — anything but the stereotyped step- 

father sometimes found in children's fairy tales — we were 
terribly sensitive about that word. 

One of my more candid friends once asked, "What's 
it like having a stepfather?" When I answered, "It's like 
having a father," she said, "Oh," as if she understood. 
And I think she did. Anyway, no one ever mentioned 
that word to me again after she passed the news. 

Since we didn't advertise our actual relationship, 
people naturally assumed Mr. Bushnell was our real 
father. The night of the high-school father-daughter 
dance, someone asked my sister, Janet: "My heavens, how 
did such a big, tall man have such a teeny daughter? 
Still, there's no mistaking whose daughter she is. Who 
could miss after seeing both pairs of those blue eyes!" 
And as both pairs of twinkling blue eyes looked at each 
other, they saw something beside mirth — they saw pride. 

Then came the day Grandma came to live with us 
after Grandpa died. Throughout the period of adjusting 
to three generations under one roof, a calm, refreshingly 
masculine voice assured, "Don't worry about it. Grandma 
will sleep in the girls' room for now. Next spring we'll 
add on her room." We did, and that's the way it was 
— for 15 years. 

In later years, when someone helping him with his 
income tax asked why he didn't declare Grandma as a 
tax exemption, he replied, "I figure at her age about all 
she has left is her dignity, and I'd like her to keep it." 

After my graduation from high school I told Mr. Bush- 
nell I'd be wasting his money if I went to college. I 
said I didn't like to study that well, that if it hadn't been 
for his tutoring I never would have made it through 
high-school chemistry and physics. He couldn't disagree 
but said, "I'll make a deal with you. Try it for one 
year and if you don't like it, we'll try something else." 

The year turned into four, a degree, and marriage to a 
boy from my hometown whom I'd never met until I 
went away to school. 

We were always kidding him about being a pretty 
fair father — for a bachelor! To back up this theory, one 
Christmas we wrapped up a World's Greatest Father 
trophy and hid it on the tree so he would open it last. 
We were all ready for a retort like, "Haven't done too 
badly considering I have the world's worst kids!" What 
we weren't ready for were the tears spilling down his 
face onto the trophy. Nothing was said as he quickly 
turned aside so he didn't notice that his wasn't the only 
wet face that Christmas. 

Now, as a wife and mother, I certainly have to agree 
with my little girl that "Pa-Pa is something else!" She 
will never know him as Mr. Bushnell. And if I some- 
times slip and say, "Meet Mr. Bushnell . . . my dad," 
he knows that in my heart he's really "My dad . . . Mr. 
Bushnell!" □ 

October 1973 TOGETHER 



I was interested in the interview 
The Church as Stockholder: 
Discovering Proxy Power [July, page 
10]. I think Christians should 
speak out and they should use any 
powers they have to help 
other people. 

I didn't agree with the 
assumption that Cesar Chavez's 
union [United Farm Workers] is 
what Florida needs to help its 
farm workers. I think some farm 
workers who disagreed with 
Chavez in California have been 
treated very badly by Chavez 
and his followers. I wish some of 
our church leaders like Florence 
Little would look into the problems 
of those who don't want to 
join the UFW union. 

Bellevue, Ohio 


This is in response to Earl 
W. McMunn's comments in a recent 
Say It! column [August-September, 
page 35]. There is an ethical 
basis for church persons' 
support of Cesar Chavez's United 
Farm Workers union. 

Expiring UFW contracts are 
not being renegotiated by the 
growers. Instead, contracts have 
been signed by the growers with 
the Teamsters (the nation's largest 
union) without elections. 

Church persons can support the 
basic right of the poor to organize 
into unions of their own choosing 
by selective buying. You can tell 
whether the head lettuce or 
table grapes have been picked by 
members of the UFW by looking 
for the black eagle on the box. 

Broad support has been given 
by Protestant and Roman Catholic 

Send your letters to 


1661 N. Northwest Highway 

Park Ridge, III. 60068 

church leaders for selective 

buying because, by organizing into 

unions of their own choosing, 

the poor develop a social base for 

achieving social and economic 

justice. Not to support them in 

this effort is to support a 

greater injustice. Selective buying 

is a way to utilize moral influence 

for a social good. The UFW union 

is depending upon this influence 

in their efforts to organize 

the poor. 

LUTHER E. TYSON, Director 

Dept. of Economic Life 

Board of Church and Society 


We were very pleased to view 
the interesting pictorial Chautauqua: 
Still Flourishing After a Century 
[June, page 23]. We began 
vacationing there in 1965 and 
try to make it an annual part 
of our summer. Everyone should 
visit this very unique community at 
least once in his lifetime! 

We stay at the Ministers 
Union near the Amphitheater. On 
opening night last year we were 
seated just to the right of Duke 
Ellington, so we almost had our 
picture taken! The Duke and his 
band were fantastic; they 
played for 3 Vz hours. 
Aurora United Methodist Church 
Aurora, Ohio 


You are doing a good job on 
Together! I read with particular 
satisfaction the lead article, taken 
from John M. Krumm's book 
[see Sin-. It's Still With Us, July, page 
1 ] . It's a fine and profound 
statement, it seems to me. 

The theme "sin" is not very 

popular these days, even for 
preachers! It reminds me of the 
story attributed to Calvin Coolidge 
When asked about a sermon 
he'd heard, he said it was about 
sin — and added that the preacher 
had been "against it." 

E. BURNS MARTIN, Ret. Ministei 
Fort Lauderdale, Fla 


Why print drivel like Sin.- 
It's Still With Us? We all know that. 
We meet it in ourselves and in 
the outside world every day. What 
we want to know is, what to do 
about it. 

As for the author's saying that a 
sinner "insulates himself more and 
more within the walls of his 
self-esteem," most people I meet 
do not have enough self-esteem. 
Christ within us gives us self-esteem. 
He thought we were worth dying 
for, so shouldn't that give us a 
sense of self-esteem? 

I cannot agree that "sin is 
overcome from outside the self." 
It is overcome by Christ within 
us. To be sure, the power to 
overcome sin lies with God. 


United Methodist Minister 

Spencer, Iowa 


My father was a subscriber to 
the old Christian Advocate ever since 
I can remember. Then I married 
a Methodist minister, and of 
course we took the Christian 
Advocate then. I have subscribed 
to Together since it was first 

I think I have enjoyed the 
July issue more than anything I 
have read in a long time, especially 



O. loher V)71 TOGETHER 

'Would you like — 

Memorable Month in Mexico 
page 4] because I have been in 
Aexico. I also enjoyed the 
lorence Little interview [page 10], 
>r. L. Elbert Wethington's 
omments in Say It! [page 19], 
nd several others. 

am always interested in Letters — 

like to know what other 
eople are thinking. 

Cornwall, Pa. 


I wish to thank Together for 
eprinting Sen. Mark O. Hatfield's 
he Danger of Merging Piety and 
-atriotism [July, page 20] 
oncerning the danger of misusing 
be Bible to support blind patriotism, 
his merging of pietism and 
tatriotism is a danger — and is 
here not a strong dosage of 
his in the flag-draped ad for 
ubscriptions to Together and United 
Aethodists Today on the July 
ssue's back cover? 

I am concerned that what 
'ogether communicates might be 
nore related to "the legacy of 
lonstantine" and to "the baptizing 
j[of] the secular state" than to 
v>eing "Christ's messengers of 
econciliation and peace." 

PAUL W. CATON, Pastor 

First United Methodist Church 

Winnebago, Minn. 



Thank you for publishing 

Senator Hatfield's article. 

It has been about a decade 

•ince the publishing of the best 

seller, The Green Berets, which 

glorified war by the most powerful 

and richest nation in the world 

in one of the smallest and poorest 

countries. And why did we do it? 

The French got kicked out, 

and we went in like a big bully — 

and are having problems getting out. 

Our riches and power 
apparently have gone to our 
heads and have got us into trouble 
in both foreign and domestic 

Watergate reveals a worship of 
money, corruption, and lawlessness. 

There is a saying that goes 
something like "Patriotism is the 
last refuge of scoundrels." 
Or was it "fools"? 

Baltimore, Md. 


In your June issue I found an 
article such as I had been longing 
to see in print. They're Not All on 
Skid Row [page 36] will do 
more good than many sermons 
against the use of alcoholic drinks 
— and I'm certainly not opposed 
to sermons on this topic. 

This message, from one who 
says she and her husband are 
United Methodists, active in their 
big city church, and parents, needs 
broadcasting to others who are 
ruining their Christian influence 
with their children and others. 

How long will it take us as 
Christians to realize that we must 
be done with a product that 
is ruining so many fine people and 
destroying the lives of thousands 
of others who are innocent? 

West Point, Ga. 


Cover — George P. Miller • Page 11 — W. A. 
Stephen • 12 — George M. Daniels, courtesy 
Board of Global Ministries • 20 Top — Jim Wilson, 
The Greenville ISC.) News • 30 L. — Paige Carlin 
• 33 Top L., Bot. — Helen Johnson • 46 — Illustra- 
tion copyright © 1972 by Artemis Verlag, courtesy 
Thomas Y. Crowell Company • 49 — Lil Junas • 
4-5-1 8-1 9-20 Bot. -22-24-28-29-30 R.-33 Top Cen. 
& R.-44 — George P. Miller. 


May I express my appreciation 
to you for Together, to which I have 
subscribed from the beginning. 
Thank you for the joy it has 
brought me. 

Kingsport, Tenn. 


Now that your subscribers have 
heard that Together will be replaced 
by another publication, may I 
express what my family has thought 
many times: Thank you for a 
magazine which has been 
entertaining, informative, 
inspirational, and always welcome 
in our home. 

We hope the new publication 
will be as successful. 

Rockford, III. 


I am utterly devastated to learn 
that we won't be getting Together 
any more. Most particularly I will 
miss Hegbert Clutter, who is just 
about my favorite "read aloud" 
piece. All of Herman B. Teeter's 
writing has a perceptive and clean 
style and it shines through the 
magazine. Bravissimo to him here 
and there and Elsewhere! 

Oakland, Calif. 

We have some good news for you, 
Mrs. Carpenter. Herman B. Teeter's 
by-line will appear in United Meth- 
odists Today, along with some other 
familiar names — and some new ones. 
We think you'll like the results. 

— Your Editors 

to come play — 

on my trampoline?' 

October 1973 TOGETHER 39 

In old churchyards and burying grounds 
a new kind of hobbyist is seeking out and preserving 

Those Qlde Epitaphs 


.ime, weather, and lichens have ohscured or erased 
many of the epitaphs that abound in New England's old 
burying grounds; the dark gray slate headstones march in 
endless procession from Christian churchyards to rocky 
hilltops. The inscriptions and roughly chiseled designs 
stand in eloquent silence, yet they tell us the names, hint 
at the religious zeal, or cry out the woes of men, women, 
and children long lost to memory. 

Some of the epitaphs give one pause, even if he has 
seen them before. One common admonition: 

Stranger Stop and Cast an Eye 
As You Are Now So Once Was I 
As I Am Now So You Will Be 
Prepare For Death and Follow Me 

Or this verse: 

Hail, Sweet Repose, Now Shall I Rest, 
No More With Sickness Be Distress'd; 
Here From All Sorrows Find Release, 
My Soul Shall Dwell In Endless Peace. 

Modern hobbyists and antiquarians are roaming among 

.>■*-■ : fe v*~~ 




Here lie f Remains of NathanBale u 

\ v no u \k (iivH/y y i / o 7 mp u 7 p \ v m: 

1 Ic wits frHivfician of mClCb E^qperiei ice, § Coiificfcfoble 

l\,^inciire, f § hi^hiv LCtqjgn^ inl$s Profeflion which He 
1 •nr( r fully tit t e ndldtl, rlifin biTtj'n^ his Services 
Piftiiuftion to Rich s Poor. 1 le w x is for many Years 
a lufriec of fhc.P&ace.wl*ctv office he faithfully executed 
yrifij Integrity & wifhoui Partiality. H^-wasaGtMiclquanj 
\)f^i\cMr Nlanners ^aiiiorQ^liixiendRni alwe #P 

40 October 1973 TOC.I III! R 

o Z 




























(Publication date: November 20, 1973) 

Extra copies of the Collector's Edition should be 
reserved now for Christmas and other giving! Paid 
Together subscribers will automatically receive a 
copy. A Collector's Edition will be sent to new TODAY 
subscribers while they last. 

Please reserve 

copies of 

TOR'S EDITION for me and/ 
or mail a gift copy to the 








Please do not write 
in this space. 




clJes^sTo ToVFTHPR r l d f eSire ^. m u ail the " ameS and ad " 
uresses to 1UGE THER before October 31, 1973.) 

Please sign the gift card (s ) as follows : 






———copies Ca $1.50 each; five or more copies Ca $1 each 
Total amount enclosed _ _ • pjj Bi „ m * e , a a ™ 




f V„-vJv J. 



- t)F r HOM , AS v « ^j 

DAVS died sefe^ 


Memory of 
Hannah, wife of 
Caleb Pike 3, 
who died July 6, 1812 
aged 21 years. 
Stop my friend and shed a tear, 
Think on the dust that slumbers here, 
And when you read this date of me, 
Think on the glass that runs for thee." 

ed^ that i? Mortal of J 
Pnirierice Spvague H61 Life 
•was. Iriibitt£r§d by a SuccMfoi) 
of great AJfli6tioh,aJl o£ wiael 
Mic fooire.with uncommon 
Patieri^evwid Roiignation a r ' 
length like a Wem^y. (^Longing 
IPilgTjLhJ Sl|e fcrenely Attended 
jto-ttat ( «]<^i4;lVeit\vhirl. j 

h'ad "ni.o iillir A-liorJt\ iil.rV..'.- 

"Here lyeth buried 
Thomas Berry, son 

of Thomas & 

Margarett Bern, 

aged 6 weeks 2 

days. Died Septemb. 

28, 1699." 

Memory of 
1 1 aiin a J i , vv i Pe o ( ' 
C rich Pike 3 
[pviio c/ipl July. 6. 1812, 
•aoccl 21 .wars. 

S'ioft mi J'rivnil nnd slml 1/ (<ar. 
Think on Uif (/uv( that ^Itinilx^rs hen . 

i\i\it rtiwn t on riiul l/iis date of'mf 

'■■i.\ ' ' ' 

|j / hinh. on/ lie (*/(/*% 1 1 ml runs forlUee. > 

ifcfe ta* 



this Grave is deposit- 
ed all that is Mortal of 
Prudence Sprague. Her Life 
was Imbittered by a Succession 
of great Affliction, all of which 
She bore with uncommon 
Patience and Resignation. At 
length like a Wean & Longing 
Pilgrim She serenely Ascended 
to that Celestial Rest which 
had long filled her Wishes . . ." 
{Remainder obscured by earth.) 

October 1973 TOGETHER 


the headstones these days, copying and preserving by "rub- 
bing" much of the pathos, sorrow, hope, faith — and love 
— left behind by devout people who lived in the dim past. 
Calling themselves "grave rubbers," they find nothing 
morbid in a hobby that will capture many of the designs 
and epitaphs for future generations before the stones them- 
selves are worn away. 

The rubbing process transfers onto paper, more clearly 
than one can see on the stones themselves, the verses, 
angels, crudely caned skulls and cherubs, and other designs 
and inscriptions characteristic of New England's early 

A rubbing hobbyist needs a large wax pencil or piece 
of graphite. Rice paper is preferred, though almost any 
kind will do if the sheets arc large enough, even the kind 
used by some butchers to wrap meat. The paper should 
be firmly attached to the stone with adhesive or masking 
tape. The crayon or graphite should be rubbed rapidly 
to and fro with even strokes. 

On these pages are a few of the rubbings made recently 
by Barbara True, a former staff member of Together and 
Christian Advocate, who found the stones in old burying 
grounds at Ipswich and Newburyport, near her home at 
Salisbury, Mass. The oldest headstone she found — that of 
a Mrs. Hart who was born some ten years before the 
Mayflower landed at Plymouth — is from the cemetery at 
Ipswich. — Herman B. Teeter 

"In Memory of 

Capt. Jeremiah Pearson, 

who Departed this Life 

January the 3rd 


in the 69th Year 

of his Age. 

Depart my Friends, dry up your Tears. 
1 must lie hear till Christ appears." 



"In Memory of 

Jeremiah Sanborn 

Son of Mr. Benjamin 

and Mrs. Anna Sanborn 

who Died Dec. 19th, 1786. 

Aged 19 years 

and 5 months." 

"Here lyes buried 

the body of Mrs. Alice 

Hart, wife to Mr. 

Thomas Hart 

who died June 

the 8th, 1682. Aged 

about 70 


&&p. Jeremiah Pearson, 

: January vi?h£, '3?- •':■* 

,< p _ e #•■ 

^PP&5* , y=43^rf«5Ss^!!S5a' 

3'trwft *tue. hrwr (/// offri'f/ (/pprrr K> . 

42 October 1973 TOC.I f Ml K 

In some countries, half the school-age children 
are not attending classes. Either there are no 
schools where they live or they can't pay the mod- 
est tuition. For some lucky ones, there is a church- 
supported school and scholarship aid, if necessary. 

Each day United Methodists help to meet some 
of the vital needs of more than a million children 
around the world. Health care, the security of a 

lfktyigidLJ^|Q Nepal 
ID ^ d 




home, and schooling are high priority concerns 
in ministering to the needs of these disadvantaged 

You can have a part in holding a child's world 
together through an Advance Special Gift. 

• Every dollar given goes for the care of the 

• Administrative and promotional overheads are 
cared for by World Service and One Great 
Hour of Sharing. 

You can choose where, how, and in what way 
your gift will be transformed into care and hope. 
Will you respond? 

Please send your gift through your local Church, Annual 
Conference or direct to: 


Room 1439 

475 Riverside Drive 

New York, N.Y. 10027 

Herewith is my gift of $. 

I would like my gift to be used in the type of program checked 
on the slate. 

I would like my gift to be used in the area checked on the 

Please designate my gift through D UMCOR, 
□ National Division, □ World Division. 

Please send further details on the United Methodist Child 
Support program. I am particularly interested in finding out 
more about 







The United Methodist Child Support Program 

is an official program of the General Board of Global Ministries 

with all child-care institutions approved as General Advance Specials. 


October 1973 TOGETHER 


Vegas: Just One More Time 


Adapted from an article originally 
appearing in Church o/ England News- 
Used by permission. — Your Editors 

44 '.ETHER 

The Fabulous! The Fan-tastic! Free Swinging! 
Free Loading! A-C-T-l-O-N Fun City! 

SHE WAS about 35, 40 . . . stand- 
ing on the corner along that Las 
Vegas strip of nighttime daylight 
beneath that flickering neon . . . not 
bad-looking in an artificial sort of 
way, trim little figure on the point of 
getting too fat for comfort, too 
motherly for the girl she was still 
trying so hard to be . . . 

And she was crying. 

Being a stranger with nothing to 
lose, I took a chance: "Excuse me, 
but — er — are you in trouble?" She 
looked up . . . and her face was hard, 
a mask of distrust: "On your way, 
Mac," she said. 

So, for the hundredth time that 
trip, I explained myself: English, a 
writer, greyhounding across the 
States, seeing the country, talking to 
people, no angles, no percentage . . 
and she began to believe me. 

"I'm into something," she said . . . 
and there, beneath the heaven tree 
of every sort of stars except the real 
"ones, and walking down the block, 
and eating the two king-size cheese- 
burgers which had to be the limit of 
my spending, she told me like it was 
from where she was at: 

She came from Bay City, Mich. 
Separated from her husband. Been in 
Vegas nine days of the two weeks 
she'd booked for the vacation — 
which left five days to go, four not 
counting today. 

Started off with money enough, 
played the tables, lost a little, won 
a bit less, lost a little more, won six 
hundred dollars on the third night 
. . . and that was the way it went. 
She played the higher-stake tables, 
and the tables won — every time the 
tables won. 

She'd had this air ticket back home 
to Bay City — so she traded it in for 
a cash refund, less discount . . . and 
won two hundred dollars in the first 
two or three hours — but was busted 
again on this bad streak . . . 

So, yesterday, she checked out of 
her hotel, got a 75 percent refund on 
the five days, put her bags in a locker 
at the bus depot . . . and tried one 
more time, just one more time . . . 

"Busted?" I said. 

She had enough spirit left to grin: 
"Boy! Did I ever get busted!" 

"How are you going to get back 
to Bay City?" 

"Good question." 

Seemed that her husband paid her 
this monthly check — very strictly that, 
no advance — and she was (and she 
grinned again) a "bad credit risk; got 
this real low credit rating." 

"So what are you going to do?" 

For a moment I thought she was 
going to cry — but she held on — 
though all she could trust herself to 
do was shake her head. 

And what could I do? 

My own funds were thinner than 
even my tightly budgeted plans al- 
lowed for, and I still had a long way 
to go . . . and, well, suppose I had 
staked her with a few dollars. More 
than likely she'd have tried the tables 
just one more time . . . 

And, anyway, it could all have 
been part of the act, part of the old 
game, the con trick, fleecing a sucker, 
milking an easy mark . . . though I 
must admit she went through those 
two king-size cheeseburgers like she 
needed them real bad. 

But, well, God was taking a chance 
on me, wasn't he? 

So I took a chance on her. 

"Tell you what," I said, "if it 
doesn't cost too much, I'll buy you a 
Greyhound ticket for Bay City, okay?" 

She looked at me for a very long 
time. "Why?" she said. "You don't 
know me. What's your angle?" 

"No angle," I said. "I'll just buy 
you the ticket." 

"Mac," she said, "this is Vegas. 
There's gotta be an angle!" 

So I took another chance and 
gambled on the certainty of God. . . . 
"If Christ gave his life for me," I said, 
"what's a few dollars?" 

I was afraid I'd played it all wrong. 
Her face went hard, the mask stared 
at me. 

"We going to start this meeting 
with a word of prayer?" she said. 

"We could do worse." 

"When do I get my tract?" she 
said, eyes narrowing suspiciously. 

"Leave me your address. I'll mail 

it, okay?" She had to grin, and I 
began to hope again . . . 

"Come on," I said, "let's go buy 
that ticket." 

"Money in the trash can," she said 
as I bought that ticket . . . which 
was more than my budget allowed 
for — fifty-six dollars more! 

And her face remained a mask as 
we waited . . . 

"Good-bye, Sucker," she said, and 
turned her head away. 

Fifty-six dollars . . . 

But, suddenly, there she was run- 
ning, calling . . . and she was cry- 
ing, really sobbing, her face crumpled 
and smeared . . . 

"Sorry, sorry, sorry," she kept say- 
ing, "sorry, sorry . . . sorry ..." I 
put my arms around her and held on 
and said what I could, which wasn't 
much — useless words . . . 

"Pray for me," she said when she 
was able to control her voice. 

So, there on the loading bay, 
watched by passengers and porters, 
I tried to pray. But what use are 
words? And so we wept together . . . 

"Address?" she said. "What's your 

"It doesn't matter," I said. "Hon- 
estly . . . you just get on . . ." 

"Please," she said, "give me the 
chance, huh?" 

So, as she stood on the step of 
the Greyhound, with the driver wait- 
ing to close the door, I scribbled it 
on a scrap of paper. 

"Good-bye," she said, her face a 
real mess . . . 

Now it would be great to be tell- 
ing it the way it ought to be if we 
lived in that sort of dream world — 
that I got my fifty-six dollars back at 
the end of the next month, with a 

But the truth is that I've never 
seen or heard of her again. 

True, God has repaid the loan of 
those few dollars, with interest — for 
he is just about the safest bet in the 
world, especially in Vegas! 

Which is why I'm not too worried 
about my gambling woman. She's 
been touched by the Holy Spirit. So 
where can she hide? Bay City? □ 

October 1973 TOGETHER 45 


A Christian focus on the visions of reality and illusion 
that come to us from books, music, broadcasting, the 
theater, and other art forms. 

133 Print 

There's a quotation I've been want- 
ing to use, and this last appearance 
of Kaleidoscope seems to be a par- 
ticularly appropriate place for it. Pub- 
lisher Frederick Fell said it: "Books 
should either enlighten or entertain, 
and great ones sometimes do both." 

Not very many great books appear 
in any era, and in this age of explod- 
ing communications there are even 
fewer than there used to be. Still, a 
lot of books worth reading and en- 
joying do come out every year, and 
reading them for Barnabas, for Looks 
at New Books, then for Books, and 
finally for Kaleidoscope has been my 
unalloyed delight in the last 15 years. 

Fine art in children's books? 

Illustrations like this from Noah and 

the Rainbow are fine enough 

to be hung on the wall. 

Children's books are a special 
pleasure because never in my own 
childhood did I find the elegance of 
bookmaking or the magnificent 
colored illustrations that distinguish 
some books for children today. I 
have a tendency to get too carried 
away by this kind of book, and I 
have to remind myself, as I should 
remind other adults, that when 
youngsters are invited to choose 
books for themselves they are likely 
to make a beeline straight for the 
comic books. 

By all means, do give them beauti- 
ful, artistic, imaginative books. But 
don't be surprised if you discover 
these expensive gifts tumbled later, 
dog-eared and torn, into a toy chest. 
And don't take it as a put-down. 
Children use books differently than 
their elders do, and if a small owner 
uses one as part of a bridge, or a 
house, or any other structural project 
that's being worked on at the mo- 
ment, perhaps it contributes as much 
to the development of imagination in 
that way as it does when it's looked 
at and read. 

Well, that's one realistic way to 
look at it. Still, I think it's possible to 
teach all but the smallest children not 
to commit mayhem on books. I'd 
feel some pain if a book like Noah 
and the Rainbow (Crowell, $4.95), 
for instance, were to show up tattered 
and battered. Delicate, imaginative, 
watercolored paintings by Helga 
Aichinger illustrate this sensitive re- 
telling of the Bible story by Swiss 
poet Max Bolliger. It has been trans- 
lated for children who speak English 
by Clyde Robert Bulla. 

For enlightenment I would direct 
you to the profusely illustrated Amer- 
ican Civilization (McGraw-Hill, $35). 
Editor Daniel ). Boorstin, who is di- 
rector of the National Museum of 
History and Technology, sees America 
as an idea, and a group of authorities 
who are also excellent writers search 
for its meaning from a 20th-century 

viewpoint. Martin E. Marty is the 
writer on religion and spiritual atti- 
tudes. Thirty-five dollars is a lot of 
money for a book, but this is a lot 
of book, fascinating as well as in- 
formative, as all good books should 
be. By Mr. Fell's definition, it is a 
great book. 

For entertainment I've just finished 
reading Rendezvous with Rama (Har- 
court Brace Jovanovich, $6.95). This 
is science fiction by a master science 
writer, Arthur C. Clarke. It's about 
the exploration of a huge spaceship 
that appears in our planetary system, 
approaches the sun, and then leaves 
as mysteriously as it came. There's 
some theological speculation in it 
that doesn't have much substance. 
Mainly it's a good adventure story 
that undoubtedly will end up as a 
motion picture. 

Enlightenment again, and some in- 
spiration, from a biography of a 19th- 
century Methodist preacher and 
bishop who spoke out against the 
hypocrisy of racism before the Civil 
War and at a time when few white 
men were doing it. Gilbert Haven: 
Methodist Abolitionist (Abingdon, 
$8.95) brought its author, William B. 
Gravely, the Jesse Lee Prize in Ameri- 
can Methodist History that is offered 
biennially by the Commission on 
Archives and History of The United 
Methodist Church. 

Dr. Gravely, who is on the faculty 
at the University of Denver, makes no 
attempt to popularize history, but he 
has written it with a quick, sure pace. 


Violence on television does have 
an adverse effect on the behavior and 
attitudes of viewers, according to a 
report that has been released by the 
broadcast staff of United Methodist 
Communications (UMC). 

Violence: Summary of Research is 
the result of extensive conversations 
that UMC staffer Ben T. Logan has 
had with experts in fields of human 
behavior. Some of its conclusions: 
"Viewers tend to imitate the be- 
havior and attitude models they view 
on television. ... It is possible to 
present — in entertainment format — 

46 Octobrr 1973 TOGETHER 


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Girl Scout 


Assistants Wanted, Too. 

Thousands of men and women 
have brightened their lives as well as 
the lives of others by becoming Girl 
Scout Leaders. 

The Girl Scouts of the U.S.A. is 
open to all girls 7 through 17 who sub- 
scribe to its ideals as expressed in the 
Girl Scout Promise and Law. Founded 
in 1912 and incorporated in Washington, 
D.C., in 1915, it was chartered by the 
Congress of the United States in 1950. 

If you can spare the time, you can 
become a Girl Scout Leader or Assis- 
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this ad with your name and address and 
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Girl Scouts of the U.S.A., 830 Third 
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magazine tells you about adults in Girl 
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programming which provides viewers 
with nonviolent ways of coping with 
conflict or less violent ways. . . . 
Violence is not necessary to drama. 
Conflict, not violence, is what pro- 
vides dramatic suspense. . . . Conflict 
between persons and groups is 
normal in our culture. It is unlikely 
that we can significantly lower levels 
of conflict. It is, however, possible 
to modify the way we respond to 

Taking the cue from this, broad- 
casting agencies of the United Meth- 
odist, United Presbyterian, Episcopal, 
and Christian (Disciples of Christ) 
churches are cooperating to produce 
three television spot announcements 
that will be aimed at helping children 
see and use methods other than 
violence to resolve conflict. These 
will be released to commercial TV 
stations in January, 1974. Mr. Logan 
is coordinator of the project. 

For 12 weeks last spring, public 
television station WITF-TV in Her- 
shey, Pa., devoted Sunday mornings 
between 9:10 and 11:10 to airing a 
series of short films for church-school 
groups to use as discussion starters. 
To accommodate classes that started 
at different times, each morning's 
film was run and rerun for as many 
as six times. 

Known as Project SEE (Sunday Edu- 
cation Experiment), the series was 
used by 120 churches in the station's 
nine-county viewing area. They rep- 
resented ten denominations with 
approximately 2,000 members of 
junior and senior-high, post-high, and 
young-adult classes involved. The 
central theme was reconciliation as 
seen in the Sermon on the Mount, 
and extensive study guides gave dis- 
cussion leaders overviews of the 
content of each film and suggested 
techniques for class use. 

The idea for the project came from 
the general manager of WITF-TV, the 
Rev. Robert F. Larson, who is a Pres- 
byterian minister. It was made pos- 
sible by a grant from TELERAD, an 
ecumenical group of churches or- 
ganized to promote more effective 
religious programming and utilization 
in south central Pennsylvania. 

The Rev. Donald E. Zechman, min- 
ister of Bethany United Methodist 
Church in Lancaster, Pa., who is pro- 
gram coordinator for TELERAD, says 
that of discussion leaders who an- 
swered a station survey on the series 


Jan. 31 to Feb. 17, 1974 

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October 1973 TOGETHER 47 






Spiritual dynamite — that's 

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the book publishing deportment of 
the united fnetl publisl 

91 percent thought that the telecasts 
were good or excellent. Seventy per- 
cent said the group response was 
good to excellent. A number re- 
ported increased attendance in their 
classes, greater student interest, more 
student participation in discussion, 
and greater depth in discussion. 

This is an innovative use of public 
TV that would be even more appro- 
priate for cable TV. Churches want- 
ing to know more about it may write 
to Mr. Zechman at TELERAD, 801 
N. President Ave., Lancaster, Pa. 

The biggest thing on public tele- 
vision this fall is a nine-part dra- 
matization of the Leo Tolstoy novel 
War and Peace. The public stations 
will begin airing it in November. 

Also starting in November will be 
a five-part series, The Killers, that will 
deal with the five causes of three 
out of every four deaths in America 
today. These are cancer, heart dis- 
ease, genetic difficulties, pulmonary 
disease, and trauma. Aired one a 
month on the public stations, the 
programs will follow the format that 
was so successful with VD Blues — 
each hour-long program will be fol- 
lowed by a half-hour local program 
during which viewers can call their 
local stations with questions for local 

October 7 is the starting date for 
a new Masterpiece Theater series 
dramatizing Dorothy L. Sayers' mys- 
tery novel Clouds of Witness. 

For the dates and times your local 
public station will air these, consult 
your local listings. 

Special on Specials 

Oct. 15 on CBS, 8-8:30 p.m. Charlie 
Brown, You're Not Elected. This is a re- 
run of a Charlie Brown cartoon originally 
called Charlie Brown, You're Elected. 
Don't ask why the title was changed. 
Maybe there was a recount. 

Oct. 15 on CBS, 8:30-9 p.m. Dr. Seuss: 
On the Loose. A new group of three 
cartoons by the author of a beloved 
series of children's books. 

Nov. 18 on NBC, 5-6 p.m. Holy Land. 
An NBC-TV religious special produced 
with the cooperation of the Broadcasting 
and Film Commission of the National 
Council of Churches. An NBC produc- 
tion team visited Jerusalem, Galilee, 
lericho, and the West Bank of the Jordan 
River to film this report. 

Nov. 18 on CBS, 8-9:30 p.m. The 
Thanksgiving Treasure. Drama written by 
the author of the eloquent House With- 
out a Christmas Tree, which you may 
have seen last December. 

These listings are based on eastern 
time. There could be shifts in sched- 
uling at the last minute, however, so 
it's wise to consult your local listings 
for confirmation or revisions. 


Critics' and audiences' reactions 
to Jesus Christ Superstar, Godspell, 
and The Gospel Road are as diverse 
as you'd expect them to be. Each of 
these films is an interpretation of 
Jesus and his ministry, and none of 
the three tries to be literal. 

Representatives of 9 national and 
93 local Jewish organizations have 
protested that jesus Christ Superstar 
represents "a damaging setback in 
the struggle against the religious 
sources of anti-Semitism." The Rev. 
James M. Wall, editor of The Chris- 
tian Century and a well-known film 
critic, disagrees, saying that Super- 
star is "superb cinema, stimulating 
theology, and in no way anti- 
Semitic." The Rev. William F. Fore of 
the National Council of Churches' 
broadcast and film division disagrees 
with Dr. Wall's critical evaluation, 
calling the film an "artistic mistake" 
that "makes one either want to laugh 
or leave in embarrassment." 

Audiences generally like Godspell, 
yet some people resent seeing Jesus 
pictured as a clown. And whether 
Gospel Road appeals to you depends 
on how you feel about country-and- 
western music. 

Which, if any, of the three films 
you are going to like depends on 
your own theological view of Jesus 
and your taste in theater. 

At the beginning I said that this is 
Kaleidoscope's last appearance. So it 
is. Your next Together will be a big, 
combined November-December issue 
that will review Together's 17 years 
as United Methodism's family maga- 
zine and will reprint some of the out- 
standing features it has carried. But in 
late December you will be receiving 
Volume 1, Number 1, of Together's 
successor, United Methodists Today. 
That bright new magazine for all 
United Methodists will carry reviews 
in a department called What's Hap- 
pening. Look for it. 

— Helen Johnson 

48 October 1973 TOGETHER 

As m 
of Yore . . . 

1 HE Edwardsville (Ind.) United 
Methodist Church was celebrating 
20 years of worship in its "new" 
church, but one would have had to 
go back at least 50 years to recognize 
some of the goings-on there one 
Sunday last fall. Overalls, button 
shoes, bonnets and ruffled dresses; 
horse-drawn farm wagons and 
buggies; old hymns sung to the 
accompaniment of a pump organ. 
Some members came on horseback, 
recalling the circuit-riding preachers 
of other, less hurried days. 

To complete what the Rev. 
Harold R. Walker, pastor, described 
"as an uplifting, satisfying experience 
we hope to repeat," a noon meal 
consisted of many hearty, 
old-fashioned dishes. That was 
followed by choral music from the 
Old Capitol United Methodist 
Church of Corydon, Ind. For 
passersby, the 230 members, and 
their friends, "Homecoming and 
Old-Fashioned Day" at the "new" 
Edwardsville church presented a 
picture from the past, one that caught 
the flavor of Sunday at church in 
the long ago. 

—Herman B. Teeter 




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Rev. Frank Wanek. 
204 Duryea Dr. 
Joppa, Md. 21085 

The Rev. James Christie 
PO Box 411 
Monroe, La. 71201 

The Rev. Smiley Collins 
16085 Tartan Way 
Louisville, Ky. 40205 

Rev. Homer Gauntt 
214 26th Ave. 
Altoona, Pa. 16601 

Rev. Robert Gildner 
302 W. Ashland Ave. 
Indianola, Iowa 50125 

Rev. Glenn E. Hamlyn 
1600 South Pearl St. 
Denver, Colo. 80210 

Rev. Roy Harrison 
717 Westwood Circle 
Braden, Fla. 33511 

Dr. Earl Hughes 
620 E. -Broadway 
Forrest City, Ark. 72335 

Rev. Lem Johnson 
520 Washington St. 
Camden, Indiana 46917 

Rev. Ken Jones 
2709 Millwood Ct. 
Decatur, Ga. 30033 

Dr. Julian Lindsey 
Room 307 Cole Building 
207 Hawthorn Lane 
Charlotte, N.C. 28204 

Dr. Paul Myers 

64 W. Chocolate Ave. 

Hershey, Pa. 17033 


Rev. Roy Murray 
430 South Queen St. 
Lakewood, Colorado 80226 

Dr. Trueman Potter 
PO Box 2313 
Charleston, W. Va. 25328 

Rev. William Quick 
1108 W.Knox St. 
Durham, N.C. 27701 


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Area Code_ 

Home Phone 

Business Phone 

Rev. James Ridgway 

2164 N.E. 25th St. 

Ft. Lauderdale, Fla. 33305 


Dr. Sidney Roberts 
PO Box 8124 
Dallas, Texas 75205 

Rev. William A. Rock 
4693 Andrews Dr. 
Winston Salem. N.C. 27106 

Rev. Robert Saunders 
PO Box 793 
Winters, Texas 79567 

Rev. Lester Spencer 
723 Forest Ave. 
Montgomery, Ala. 36106 

Rev. Robert Steelman 
134 Methodist Road 
Newport, N.J. 08345 

Rev. Carroll A. Doggett, Jr. 
6804 Calverton Dr. 
Hyattsville, Md. 20782 


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